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ANF Pseudo-Clementine The Recognitions of Clement
Then I answered: “I shall therefore tell you, my father, what is the nature of mathematics, and do you act according to what I tell you. Go to a mathematician,[860] and tell him first that such and such evils have befallen you at such a time, and that you wish to learn of him whence, or how, or through what stars they have befallen you. He will no doubt answer you that a malignant Mars or Saturn has ruled your times, or that some one of them has been periodic; or that some one has regarded you diametrically, or in conjunction, or centrally; or some such answer will he give, adding that in all these some one was not in harmony with the malignant one, or was invisible, or was in the figure, or was beyond the division, or was eclipsed, or was not in contact, or was among the dark stars; and many other like things will he answer, according to his own reasons, and will condescend upon particulars. After him go to another mathematician, and tell him the opposite, that such and such good happened to you at that time, mentioning to him the same time, and ask him from what parts of your Genesis this good has come to you, and take care, as I said, that the times are the same with those about which you asked concerning evils. And when you have deceived him concerning the times, see what figures he will invent for you, by which to show that good things ought to have befallen you at those very times. For it is impossible for those treating of the Genesis of men not to find in every quarter, as they call it, of the heavenly bodies, some stars favourably placed, and some unfavourably; for the circle is equally complete in every part, according to mathematics, admitting of diverse and various causes, from which they can take occasion of saying whatever they please.
“For, as usually happens when men see unfavourable dreams, and can make nothing certain out of them, when any event occurs, then they adapt what they saw in the dream to what has occurred; so also is mathematics. For before anything happens, nothing is declared with certainty; but after something has happened, they gather the causes of the event. And thus often, when they have been at fault, and the thing has fallen out otherwise, they take the blame to themselves, saying that it was such and such a star which opposed, and that they did not see it; not knowing that their error does not proceed from their unskilfulness in their art, but from the inconsistency of the whole system. For they do not know what those things are which we indeed desire to do, but in regard to which we do not indulge our desires. But we who have learned the reason of this mystery know the cause, since, having freedom of will, we sometimes oppose our desires, and sometimes yield to them.[861] And therefore the issue of human doings is uncertain, because it depends upon freedom of will. For a mathematician can indeed indicate the desire which a malignant power produces; but whether the acting or the issue of this desire shall be fulfilled or not, no one can know before the accomplishment of the thing, because it depends upon freedom of will. And this is why ignorant astrologers have invented to themselves the talk about climacterics as their refuge in uncertainties, as we showed fully yesterday.
“If you have anything that you wish to say to this, say on.” Then my father: “Nothing can be more true, my son, than what you have stated.” And while we were thus speaking among ourselves, some one informed us that a great multitude of people were standing outside, having assembled for the purpose of hearing. Then Peter ordered them to be admitted, for the place was large and convenient. And when they had come in, Peter said to us: “If any one of you wishes, let him address the people, and discourse concerning idolatry.” To whom I Clement answered: “Your great benignity and gentleness and patience towards all encourages us, so that we dare speak in your presence, and ask what we please; and therefore, as I said, the gentleness of your disposition invites and encourages all to undertake the precepts of saving doctrine. This I never saw before in any one else, but in you only, with whom there is neither envy nor indignation. Or what do you think?
Then Peter said: “These things come not only from envy or indignation; but sometimes there is a bashfulness in some persons, lest haply they may not be able to answer fully the questions that may be proposed, and so they avoid the discovery of their want of skill. But no one ought to be ashamed of this, because there is no man who ought to profess that he knows all things; for there is only One who knows all things, even He who also made all things. For if our Master declared that He knew not the day and the hour whose signs even He foretold, and referred the whole to the Father, how shall we account it disgraceful to confess that we are ignorant of some things, since in this we have the example of our Master? But this only we profess, that we know those things which we have learned from the true Prophet; and that those things have been delivered to us by the true Prophet, which He judged to be sufficient for human knowledge.”
Then I Clement went on to speak thus: “At Tripolis, when you were disputing against the Gentiles, my lord Peter, I greatly wondered at you, that although you were instructed by your father according to the fashion of the Hebrews and in observances of your own law, and were never polluted by the studies of Greek learning, you argued so magnificently and so incomparably; and that you even touched upon some things concerning the histories of the gods, which are usually declaimed in the theatres. But as I perceived that their fables and blasphemies are not so well known to you, I shall discourse upon these in your hearing, repeating them from the very beginning, if it please you.” Then says Peter: “Say on; you do well to assist my preaching.” Then said I: “I shall speak, therefore, because you order me, not by way of teaching you, but of making public what foolish opinions the Gentiles entertain of the gods.”
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