Freethought & Rationalism Archive

stephan huller · 03-08-2012, 09:22 PM

I also think there has been some tampering with respect to the text in the citation of the Gospel of Barnabas. I think the Catholic editor has plopped an earlier reference in the same section. The passage reads:

Quote:

Those, then, who suppose the law to be productive of agitating fear, are neither good at understanding the law, nor have they in reality comprehended it; for "the fear of the Lord causes life, but he who errs shall be afflicted with pangs which knowledge views not." Accordingly, Barnabas says mystically, "May God who rules the universe vouchsafe also to you wisdom, and understanding, and science, and knowledge of His statutes, and patience. Be therefore God-taught, seeking what the Lord seeks from you, that He may find you in the day of judgment lying in wait for these things." "Children of love and peace," he called them gnostically. Respecting imparting and communicating, though much might be said, let it suffice to remark that the law prohibits a brother from lending out money at interest: designating as a brother not only him who is born of the same parents, but also one of the same race and sentiments, and a participator in the same word ( ἀλλὰ καὶ ὃς ἂν ὁμόφυλος ᾖ ὁμογνώμων τε καὶ τοῦ αὐτοῦ λόγου κεκοινωνηκώς); deeming it right not to take usury for money, but with open hands and heart to bestow on those who need.

For God, the author and the dispenser of such grace, takes as suitable usury the most precious things to be found among men -- mildness, gentleness (χρηστότητα), magnanimity, reputation, renown. Do you not regard this command as marked by philanthropy? As also the following, "To pay the wages of the poor daily," teaches to discharge without delay the wages due for service; for, as I think, the alacrity of the poor with reference to the future is paralyzed when he has suffered want. Further, it is said, "Let not the creditor enter the debtor's house to take the pledge with violence." But let the former ask it to be brought out, and let not the latter, if he have it, hesitate. And in the harvest the owners are prohibited from appropriating what falls from the handfuls; as also in reaping [the law] enjoins a part to be left unreaped; signally thereby training those who possess to sharing and to large-heartedness, by foregoing of their own to those who are in want, and thus providing means of subsistence for the poor? You see how the law proclaims at once the righteousness and goodness of God, who dispenses food to all ungrudgingly. And in the vintage it prohibited the grape-gatherers from going back again on what had been left, and from gathering the fallen grapes; and the same injunctions are given to the olive-gatherers. Besides, the tithes of the fruits and of the flocks taught both piety towards the Deity, and not covetously to grasp everything, but to communicate gifts of kindness to one's neighbours. For it was from these, I reckon, and from the first-fruits that the priests were maintained. We now therefore understand that we are instructed in piety, and in liberality, and in justice, and in humanity by the law. For does it not command the land to be left fallow in the seventh year, and bids the poor fearlessly use the fruits that grow by divine agency, nature cultivating the ground for behoof of all and sundry? How, then, can it be maintained that the law is not humane, and the teacher of righteousness? Again, in the fiftieth year, it ordered the same things to be performed as in the seventh; besides restoring to each one his own land, if from any circumstance he had parted with it in the meantime; setting bounds to the desires of those who covet possession, by measuring the period of enjoyment, and choosing that those who have paid the penalty of protracted penury should not suffer a life-long punishment. "But alms and acts of faith are royal guards, and blessing is on the head of him who bestows; and he who pities the poor shall be blessed." For he shows love to one like himself, because of his love to the Creator of the human race. The above-mentioned particulars have other explanations more natural, both respecting rest and the recovery of the inheritance; but they are not discussed at present. [ibid 2.18]

stephan huller · 03-08-2012, 11:12 PM

The idea of Jesus as the 'likeness' is intertwined with his role as the firstborn of many brothers:

Quote:

Now Plato the philosopher, defining the end of happiness, says that it is likeness to God as far as possible; whether concurring with the precept of the law (for great natures that are free of passions somehow hit the mark respecting the truth, as the Pythagorean Philo says in relating the history of Moses), or whether instructed by certain oracles of the time, thirsting as he always was for instruction. For the law says, "Walk after the Lord your God, and keep my commandments." For the law calls assimilation following; and such a following to the utmost of its power assimilates. "Be," says the Lord, "merciful and pitiful, as your heavenly Father is pitiful." Thence also the Stoics have laid down the doctrine, that living agreeably to nature is the end, fitly altering the name of God into nature; since also nature extends to plants, to seeds, to trees, and to stones. It is therefore plainly said, "Bad men do not understand the law; but they who love the law fortify themselves with a wall." "For the wisdom of the clever knows its ways; but the folly of the foolish is in error." "For on whom will I look, but on him who is mild and gentle, and trembleth at my words?" says the prophecy. [Strom 2.19]

and again:

Quote:

Further, Plato the philosopher says that the end is twofold: that which is communicable, and exists first in the ideal forms themselves, which he also calls "the good;" and that which partakes of it, and receives its likeness from it, as is the case in the men who appropriate virtue and true philosophy. Wherefore also Cleanthes, in the second book, On Pleasure, says that Socrates everywhere teaches that the just man and the happy are one and the same, and execrated the first man who separated the just from the useful, as having done an impious thing. For those are in truth impious who separate the useful from that which is tight according to the law. Plato himself says that happiness (eudai monia) is to possess rightly the daemon, and that the ruling faculty of the soul is called the daemon; and he terms happiness (eudaimonia) the most perfect and complete good. Sometimes he calls it a consistent and harmonious life, sometimes the highest perfection in accordance with virtue; and this he places in the knowledge of the Good, and in likeness to God, demonstrating likeness to be justice and holiness with wisdom. For is it not thus that some of our writers have understood that man straightway on his creation received what is "according to the image," but that what is according "to the likeness" he will receive afterwards on his perfection? Now Plato, teaching that the virtuous man shall have this likeness accompanied with humility, explains the following: "He that humbleth himself shall be exalted." He says, accordingly, in The Laws: "God indeed, as the ancient saying has it, occupying the beginning, the middle, and the end of all things, goes straight through while He goes round the circumference. And He is always attended by Justice, the avenger of those who revolt from the divine law." You see how he connects fear with the divine law. He adds, therefore: "To which he, who would be happy, cleaving, will follow lowly and beautified." [ibid 2.22]

stephan huller · 03-08-2012, 11:18 PM

But on us it is incumbent to reach the unaccomplished end, obeying the commands -- that is, God -- and living according to them, irreproachably and intelligently, through knowledge of the divine will; and assimilation (ἐξομοίωσις or 'becoming like') as far as possible with the right Word (τὸν ὀρθὸν λόγον) is the end, and restoration to perfect adoption by the Son, which ever glorifies the Father by the great High Priest who has deigned to call us brethren and fellow-heirs. And the apostle, succinctly describing the end, writes in the Epistle to the Romans: "But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." [Strom 2.22]

stephan huller · 03-08-2012, 11:36 PM

Those who call Licentious Aphrodite a mystical communion insult the latter name. It is called an action alike whether you do something wrong or right. In the same way communion is a good thing when it involves a sharing of money, food, or clothing. But they use the word irreligiously in applying it to any kind of sexual intercourse. Anyway, there is a story that one of them encountered one of our beautiful virgins and said, "It is written, ‘Give yourself to anyone who asks.’" She did not understand the fellow’s impudence and replied with the height of propriety, "If the subject is marriage, speak to my mother." What godlessness! They actually pervert the Savior’s words these communists in sexual freedom, these brothers in lustfulness (οἱ τῆς ἀσελγείας κοινωνοί, οἱ τῆς λαγνείας ἀδελφοί, ὄνειδος οὐ φιλοσοφίας μόνον). They are a disgrace not just to philosophy but to the whole of human life. They deface the truth, or rather raze it to the ground insofar as they can. The wretches make a religion out of physical union and sexual intercourse, and think that this will lead them into the kingdom of God. [Strom 3.4]

stephan huller · 03-08-2012, 11:38 PM

Here is the strongest one yet:

Quote:

But when a person has risen above temper and desire, when he shows an actual love for the creation, for the sake of God the maker of all things, then he will live a life of true knowledge effortlessly embracing the state of self-control following the likeness of the Savior, bringing knowledge, faith, and love into a single unity. From that point he is single in judgment and genuinely spiritual. He is totally closed to thoughts which arise from temper or desire. He is being brought to perfection according to the image of the Lord (ὁ κατ' εἰκόνα ἐκτελούμενος τοῦ κυρίου) by the actual craftsman (πρὸς αὐτοῦ τοῦ τεχνίτο), becoming a a perfect man (ἄνθρωπος τέλειος), at last worthy to be called brother by the Lord (τοῦ ἀδελφὸς πρὸς τοῦ κυρίου ὀνομάζεσθαι). He is at once friend and son to him (φίλος ἅμα οὗτος καὶ υἱός ἐστιν). In this way the two or three are gathered into the same point, the truly Gnostic human being. [Strom 3.10]

stephan huller · 03-09-2012, 12:31 AM

So again he attacks the hedonists and adds, "The object of the flesh is death, since those whose lives are governed by the flesh follow the flesh in their objectives; and the object of the flesh is hostility to God, for it is not subject to God’s Law. Those who live on the level of flesh cannot please God" should not be understood as some people lay down, but as I have already argued. Then in distinction from these people, he addresses the Church. "You are not living by the flesh but by the Spirit, if the Spirit of God is dwelling in you. Anyone without Christ’s Spirit is not of him. But if Christ is in you, then your body is a dead thing because of sin, but the Spirit is life through righteousness. So, brothers, we are in debt. Not to the flesh, to follow it in our lives; for if you follow the flesh in the way you live, you are on the way to death. But if by the Spirit you put to death the practices of the body, you will live. For all who are guided by God’s Spirit are sons of God." He goes on to speak against the high birth and freedom which the heretics adduce so abominably as they vaunt their licentiousness. "You have not received a spirit of slavery to drive you once again towards fear. You have received a Spirit that makes us sons and enables us to cry out, ‘Abba,’ ‘Father.’" [Strom 3.11]

stephan huller · 03-09-2012, 07:54 AM

And Socrates says, that the law was not made for the sake of the good. But the cavillers did not know even this, as the apostle says, that he who loves his brother works not evil; for this, You shall not kill, you shall not commit adultery, you shall not steal; and if there be any other commandment, it is comprehended in the word, You shall love your neighbour as yourself. Romans 13:8-10 So also is it said, You shall love the Lord your God with all your heart, and you shall love your neighbour as yourself. Luke 10:27 And if he that loves his neighbour works no evil, and if every commandment is comprehended in this, the loving our neighbour, the commandments, by menacing with fear, work love, not hatred. Wherefore the law is productive of the emotion of fear. [Strom 4.3]

stephan huller · 03-09-2012, 08:00 AM

Another very clear and important witness that 'brother' and 'neighbor' were understood to mean that Jesus was a spirit alive in the world through human representative who underwent some mystical 'brother-making' ritual:

Quote:

Does not he, who denies the Lord, deny himself? For does he not rob his Master of His authority, who deprives himself of his relation to Him? He, then, who denies the Saviour, denies life; for the light was life. John 1:4 He does not term those men of little faith, but faithless and hypocrites, Matthew 6:30 who have the name inscribed on them, but deny that they are really believers. But the faithful is called both servant and friend. So that if one loves himself, he loves the Lord, and confesses to salvation that he may save his soul. Though you die for your neighbour out of love, and regard the Saviour as our neighbour (for God who saves is said to be near in respect to what is saved); you do so, choosing death on account of life, and suffering for your own sake rather than his. And is it not for this that he is called brother? He who, suffering out of love to God, suffered for his own salvation; while he, on the other hand, who dies for his own salvation, endures for love to the Lord. For he being life, in what he suffered wished to suffer that we might live by his suffering. [Strom 4.7]

stephan huller · 03-09-2012, 08:07 AM

I wonder if Clement's tradition really understood δεσμούς here to literally mean that Paul was put in chains. The term can mean being bound through some sort of mystical ritual (= spell, charm, Iamb.Myst.3.27):

Quote:

And that ancient achievements are proposed as images for our correction, the apostle shows, when he says, So that my δεσμούς in Christ have become manifest in all the palace, and to all the rest; and several of the brethren in the Lord, waxing confident by my δεσμοῖς, are much more bold to speak the word of God without fear, Philippians 1:13-14 [Strom 4.5]

Consider also the use of the term in Ignatius:

The pernicious influence of fate’s power is implied in Ignatius’ use of the term “bond” (πᾶς δεσµός) : in his classic study The Origins of European Thought, Richard Broxton Onians cites numerous examples in ancient Indo-European thought in which the concept of fate or destiny was conceived in terms of “binding” and related images (e.g. spinning or weaving ropes, cords, webs, nets, etc.). It was from this power that the early Christians believed the coming of Christ had set humanity free : Ignatius parallels the phrase “every bond of evil vanished” (πᾶς δεσµὸς ἠϕανίζετο κακίας) with “all magic has been destroyed” (ἐλύετο πᾶσα µαγεία) to express the view that Christ had set people free from the bonds which held them fast, including magic and astrological fate. This early Christian idea of liberation from astrological fate was expressed succinctly by John Chrysostom in Homilia 6.1 : ἀστρολογίαν ἔλυσε, “he [Christ] set [us] free from the power of astrology” (PG 57.61) [http://www.valentino-salvato.com/Ast..._and_Star.pdf]

stephan huller · 03-09-2012, 08:48 AM

And look at this exposition of 'the firstborn of many brothers':

Quote:

And the Saviour has said to us, The spirit is willing, but the flesh is weak. Matthew 26:41 Because the carnal mind is enmity against God, explains the apostle: for it is not subject to the law of God, neither indeed, can be. And they that are in the flesh cannot please God. And in further explanation continues, that no one may, like Marcion regard the creature as evil. But if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. And again: For if you live after the flesh, you shall die. For I reckon that the sufferings of this present time are not worthy to be compared to the glory which shall be revealed in us. If we suffer with Him, that we also may be glorified together as joint-heirs of Christ. And we know that all things work together for good to them that love God, to them that are called according to the purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. And whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified.

You see that martyrdom for love's sake is taught. And should you wish to be a martyr for the recompense of advantages, you shall hear again. For we are saved by hope: but hope that is seen is not hope: for what a man sees, why does he yet hope for? But if we hope for that we see not, then do we with patience wait for it. Romans 7:24-25 But if we also suffer for righteousness' sake, says Peter, blessed are we. Be not afraid of their fear, neither be troubled. But sanctify the Lord God in your hearts: and be ready always to give an answer to him that asks a reason of the hope that is in you, but with meekness and fear, having a good conscience; so that in reference to that for which you are spoken against, they may be ashamed who calumniate your good conversation in Christ. For it is better to suffer for well-doing, if the will of God, than for evil-doing. But if one should captiously say, And how is it possible for feeble flesh to resist the energies and spirits of the Powers? well, let him know this, that, confiding in the Almighty and the Lord, we war against the principalities of darkness, and against death. Whilst you are yet speaking, He says, Lo, here am I. See the invincible Helper who shields us. [Strom 4.7]

Clement's point is clearly that Jesus is there in the martyr shielding them.

Thread Tools	Search this Thread
Show Printable Version	Search this Thread: Advanced Search

03-08-2012, 11:18 PM	#13
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	But on us it is incumbent to reach the unaccomplished end, obeying the commands -- that is, God -- and living according to them, irreproachably and intelligently, through knowledge of the divine will; and assimilation (ἐξομοίωσις or 'becoming like') as far as possible with the right Word (τὸν ὀρθὸν λόγον) is the end, and restoration to perfect adoption by the Son, which ever glorifies the Father by the great High Priest who has deigned to call us brethren and fellow-heirs. And the apostle, succinctly describing the end, writes in the Epistle to the Romans: "But now, being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life." [Strom 2.22]

03-08-2012, 11:36 PM	#14
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	Those who call Licentious Aphrodite a mystical communion insult the latter name. It is called an action alike whether you do something wrong or right. In the same way communion is a good thing when it involves a sharing of money, food, or clothing. But they use the word irreligiously in applying it to any kind of sexual intercourse. Anyway, there is a story that one of them encountered one of our beautiful virgins and said, "It is written, ‘Give yourself to anyone who asks.’" She did not understand the fellow’s impudence and replied with the height of propriety, "If the subject is marriage, speak to my mother." What godlessness! They actually pervert the Savior’s words these communists in sexual freedom, these brothers in lustfulness (οἱ τῆς ἀσελγείας κοινωνοί, οἱ τῆς λαγνείας ἀδελφοί, ὄνειδος οὐ φιλοσοφίας μόνον). They are a disgrace not just to philosophy but to the whole of human life. They deface the truth, or rather raze it to the ground insofar as they can. The wretches make a religion out of physical union and sexual intercourse, and think that this will lead them into the kingdom of God. [Strom 3.4]

03-09-2012, 12:31 AM	#16
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	So again he attacks the hedonists and adds, "The object of the flesh is death, since those whose lives are governed by the flesh follow the flesh in their objectives; and the object of the flesh is hostility to God, for it is not subject to God’s Law. Those who live on the level of flesh cannot please God" should not be understood as some people lay down, but as I have already argued. Then in distinction from these people, he addresses the Church. "You are not living by the flesh but by the Spirit, if the Spirit of God is dwelling in you. Anyone without Christ’s Spirit is not of him. But if Christ is in you, then your body is a dead thing because of sin, but the Spirit is life through righteousness. So, brothers, we are in debt. Not to the flesh, to follow it in our lives; for if you follow the flesh in the way you live, you are on the way to death. But if by the Spirit you put to death the practices of the body, you will live. For all who are guided by God’s Spirit are sons of God." He goes on to speak against the high birth and freedom which the heretics adduce so abominably as they vaunt their licentiousness. "You have not received a spirit of slavery to drive you once again towards fear. You have received a Spirit that makes us sons and enables us to cry out, ‘Abba,’ ‘Father.’" [Strom 3.11]

03-09-2012, 07:54 AM	#17
stephan huller Veteran Member Join Date: Jun 2010 Location: seattle, wa Posts: 9,337	And Socrates says, that the law was not made for the sake of the good. But the cavillers did not know even this, as the apostle says, that he who loves his brother works not evil; for this, You shall not kill, you shall not commit adultery, you shall not steal; and if there be any other commandment, it is comprehended in the word, You shall love your neighbour as yourself. Romans 13:8-10 So also is it said, You shall love the Lord your God with all your heart, and you shall love your neighbour as yourself. Luke 10:27 And if he that loves his neighbour works no evil, and if every commandment is comprehended in this, the loving our neighbour, the commandments, by menacing with fear, work love, not hatred. Wherefore the law is productive of the emotion of fear. [Strom 4.3]

Freethought & Rationalism Archive

The archives are read only.