The Literary Context of the Letter to Theodore Revealed From the Conclusion of Clement's Stromateis

I have finally found a literary context for the Letter to Theodore. It comes at the end of Clement's Stromateis (Stom. 7.16). I hope that all of us will eventually agree - whether or not we agree that Clement is the author common to both texts - that this proves that everyone who has ever written about the letter to Theodore misunderstand Clement.

I think it is very clear that those whom Clement identifies as 'Carpocratians' are guilty of rejecting everything that came before the 'secret gospel.' This is the point of Clement's original correspondence with Theodore. Theodore's source for the existence of 'secret Mark' clearly disparage the canonical text associated with Mark - viz. they infer that Mark prepared matters "grudgingly" and/or "incautiously (most likely the exact charge against the text was not clearly defined other than to say that it was inferior to 'secret Mark').

That Clement shared a non-canonical gospel with those whom he identifies as 'the Carpocratians' is clear from Stromata Book Three chapters 1 - 11. I think that my discovery helps explain that what really bothers Clement is the disparaging remarks made by the heretics about the original apostolic textual material that went into creating 'secret Mark' - viz. 'the hypomnemata of Peter and Mark.'

My observations should still be important for those who claim that Morton Smith really wrote the text. Even the ideas that make their way into successful forgeries can't be created ex nihilo. If those promoting the hoax proposition would agree to this much I would consider it progress.

Here are the two passages side by side, to Theodore to the left, Strom. 7.16 to the right:

to Theodore You did well in [1] silencing (ἐπιστομίσας) the [2] unspeakable (ἀῤῥήτους) [3] teachings (τῶν διδασκαλίας) of the [4] Carpocratians. For these are the "wandering stars" referred to in the prophecy, who [5] wander from the narrow road of the commandments (στενῆς τῶν ἐντολών ὁδοῦ) into a boundless abyss of [6] the carnal (τῶν σαρκὶκῶν) and bodily sins. For, [7] priding themselves in knowledge, as they say, "of the deep things (τῶν βαθεων) of Satan", [8] they do not know that they are casting themselves away into "the nether world of the darkness" [9] of falsity (ψεύδους), and boasting that they are free, they have become slaves of servile [10] lusts (ἐπιθυμίῷν). Such men (τούτοις) are to be opposed in all ways and altogether. For, even if they should say something true, [11] the lover of truth (ό τῆς ἀληθείας ἐραστής) should not, even so, agree with them. [12] For not all true things are the truth (ἀλήθεία), [13] nor should that truth which merely seems true according to human opinions (τὴν κατἀ τἀς ἀνθρωπίνας δόξας φαινομένον ἀλήθείαν) be preferred to [14] the true truth, that according to the faith (τῆς ἀληθοῦς ἀληθείας τῆς κατἀ τὴν πίστιν). Now of [15] the things they keep saying about, the divinely inspired Gospel according to Mark (τοῦ θεοπνεύστου κατὰ Μᾶρκον εὐαγγέλιου) some are altogether [9] falsifications (τὰ μὲν ψεύδεται), and others, [16] even if they do contain some true elements (καὶ ἀληθῆ τινα περίέχεί), nevertheless are not reported truly (οὐδ´ οὔτῶς ἀληθῶς παραδίδοται). For the true things, [17] being mixed with (συγκεκραμένα), [18] inventions, (πλάσμασι) [9] are falsified so that, as the saying goes, [19] even the salt becomes dull. As for Mark, then, during Peter's stay in Rome [20] he wrote an account of the Lord's doings (πράξεις τοῦ κυρίου), not, however, declaring all of them, nor yet hinting at the secret ones, [14] but selecting what he thought most useful for increasing the faith of those who were being instructed (κατεχουμένων πιστεως). But when Peter died a martyr, Mark came over to Alexandria, [21] bringing both his and Peter's hypomnemata, [22] from which he transferred to his own first book (το πρωτον αυτου βιβλιον) the things suitable to whatever makes for progress toward knowledge (τὰ τοῖς προκόπτουσί τὴν γνώσιν).  [23] Thus he composed a more spiritual Gospel for the use of those who were being perfected (τὴν τῶν τελιουμένον). Nevertheless, he yet [2] did not divulge the things not to be uttered (τὰ ἀπόῤῥητα), [24] nor did he write down the hierophantic teaching of the Lord, [17] but to the stories already written he added yet others and, moreover, brought in certain [25] λόγια of which he knew [26] the interpretation (τὲν ἐξήηγησιν) would, as [27] a mystagogue, [28] lead the hearers into the innermost sanctuary of that truth hidden by seven veils. Thus, in sum,  [29] he prepared matters, neither grudgingly nor incautiously, in my opinion, and, dying [30]  he left his composition to the church in Alexandria, where it even yet [31] is most [32] safely (ἀσφαλῶς) guarded, [28] being read only to those who are being initiated into the great mysteries. But since [33] the foul demons are always devising destruction for the race of men, Carpocrates, instructed by them and [34] using deceitful arts (και απατηλοις τεχναις χρησαμενος), so [35] enslaved a certain presbyter of the church in Alexandria that he got from him a copy of [27] the mystic Gospel, which [26] he both explained (ἐξηγήσατο) [36] according to his blasphemous [6] and carnal (καὶ σαρκικὲν) [37] opinion (δόξας) and, moreover, [38] stained (ἐμίανε); [38] the unstained (ἀχράντοι) and holy words [39] utterly having intercourse [9] with shameless lies (ψευσματα). [17] From this mixture (κραματος) is drawn off [40] the Carpocratian dogma (Καρποκρατιανῶν δόγμα) To them, therefore, as I said above, [41] one must never give way (εὶκτέον); nor, [9] when they put forward their false attributions (κατεψευσμένα), [42] should one concede that the secret Gospel is by Mark, but should even deny it on oath. For, [43] "Not all true things are to be said to all men". For this reason the Wisdom of God, through Solomon, advises, "Answer the fool from his folly", [44] teaching that the light of the truth should be hidden from those who are mentally blind. Again it says, "From him who has not shall be taken away", and "Let the fool walk in darkness". But we are "children of Light", having been illuminated by "the dayspring" of the spirit of the Lord "from on high", and "Where the Spirit of the Lord is", it says, "there is liberty", for "All things are pure to the pure". To you, therefore, I shall not hesitate to answer the questions you have asked, refuting [9] the false attributions (κατεψευσμένα) by the very words of the Gospel. For example, after "And they were in the road going up to Jerusalem, with Jesus [45] leading the way (προάγων), and the disciples were astonished, while those [46] who followed (ἀκολουθοῦντες) [47] were afraid (ἐφοβοῦντο). Again he took the Twelve aside [48] and told them what was going to happen to him. “We are going up to Jerusalem,” he said, “and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. After three days he shall arise", [27] the mystic Gospel brings the following material word for word: "And they come into Bethany. And [49] a certain woman whose brother had died was there. And, coming, she prostrated herself before Jesus and says to him, 'Son of David, [50] have pity on me (ἐλέησόν με).' But the disciples rebuked her. And Jesus, being angered, went off with her into the garden where the tomb was, and straightway a great cry was heard from the tomb. And going near, Jesus rolled away the stone from the door of the tomb. And straightaway, going in where the youth was, he stretched forth his hand and raised him, seizing his hand. But the youth, looking upon him, [51] loved him (ηγαπησεν) and began to beseech him that he might be with him. And going out of the tomb, they came into the house of the youth, for he was rich. And after six days [52] Jesus gave charge to him (επέταξεν), [28] and in the evening the youth comes to him, wearing a linen cloth over his naked body. And he remained with him that night, for Jesus taught him the mystery of the Kingdom of God. And thence, arising, he returned to the other side of the Jordan." After these words follows the text, "And James and John come to him", and all that section. [39] But "naked man with naked man," and the other things about which you wrote, are not found. And after the words, "And he comes into Jericho," the secret Gospel adds only, "And the sister of [51] the youth whom Jesus loved (του νεανισκου ον ηγαπα αυτον ο Ιησους) and his mother and Salome were there, and Jesus did not receive them." But the many other things about which you wrote both seem to be, and are, [9] falsifications (ψευσματα). Now [26] the true exegesis (εξηγησις), and that which accords with [53] the true philosophy (την αληθη φιλοσοφιαν) ...

Stromata 7.16 Now such to us are [22] the Scriptures of the Lord, which gave birth to the truth [36] and continue virgin, [28]in the concealment of the mysteries of the truth (τῆς ἐπικρύψεως τῶν τῆς ἀληθείας μυστηρίων). "And she brought forth, and yet brought not forth," Says the Scripture; as having conceived of herself, and not from a [17] pairing of two things (συνδυασμοῦ). Wherefore the Scriptures have conceived to Gnostics; but [15] the heresies, not having learned them, dismissed them as not having conceived. Now all men, having the same judgment, some, [46] following (ἀκολουθοῦντες) [25] the Word speaking (λόγῳ ποιοῦνται), take up for themselves [14] trust (τὰς πίστεις); while others, giving themselves up to [6] pleasures (ἡδοναῖς), wrest, in accordance [10] with their lusts (πρὸς τὰς ἐπιθυμίας), the Scriptures. [11] And the lover of truth (τῷ τῆς ἀληθείας ἐραστῇ), as I think, needs vigour of soul.  [2] For those who put in hand the greatest things are subject to the greatest falls (γὰρ ἀνάγκη μέγιστα τοὺς μεγίστοις ἐγχειροῦντας πράγμασιν) [13] unless, receiving from the truth itself the rule of truth (τὸν κανόνα τῆς ἀληθείας), they cleave to the truth (ἔχωσι τῆς ἀληθείας). But such men (Οἱ τοιοῦτοι), in consequence of [5] departing from the right road (ἅτε ἀποπεσόντες τῆς ὀρθῆς ὁδοῦ), are [32] brought down (σφάλλονται) in most individual points; as you might expect from [14] not having the faculty for judging of what is true and false (διὰ τὸ μὴ ἔχειν ἀληθῶν καὶ ψευδῶν), strictly trained (συγγεγυμνασμένον) to select what is essential (δέοντα). For if they had, they would have been persuaded by the divine Scriptures (ταῖς θείαις ἐπείθοντο ἂν γραφαῖς). As, then, if a man should, similarly to those [33] drugged by Circe, become a beast; so he, who has [13] spurned the ecclesiastical tradition, and darted off to [37] the opinions (δόξας) [13] of heretical men (αἱρέσεων ἀνθρωπίνων), has ceased to be a man of God and to remain faithful (πιστὸς τῷ κυρίῳ) to the Lord. But he who has [14] returned from this deception (ἀπάτης), on hearing the Scriptures, and  turned his life to the truth (τὸν ἑαυτοῦ βίον ἐπιτρέψας τῇ ἀληθείᾳ), is, as it were, from [28] being a man made a god (οἷον ἐξ ἀνθρώπου θεὸς ἀποτελεῖται). For we have, [5] as the starting point of instruction (τὴν ἀρχὴν τῆς διδασκαλίας), the Lord, both by the prophets (διά τε τῶν προφητῶν), the Gospel (διά τε τοῦ εὐαγγελίου), and the blessed apostles (καὶ διὰ τῶν μακαρίων ἀποστόλων), [21] "in divers manners and at sundry times," [23] leading (ἡγούμενον) knowledge (τῆς γνώσεως) from the beginning to the end (ἐξ ἀρχῆς εἰς τέλος). As long as we imagine [19] we need another ἀρχὴν for our understanding, the ἀρχὴ is no longer preserved (φυλαχθείη). He is regarded as [14] faithful (πιστὸς) who in himself believes the Scripture and voice of the Lord (τῇ κυριακῇ γραφῇ τε καὶ φωνῇ), who works for the salvation of man. [14] It is for us, a universal means of judging things. [17] What is determined (κρινόμενον) is not believed (ἄπιστον) till it is so judged (κριθῆναι); so that what needs deliberation (τὸ κρίσεως δεόμενον) cannot be an ἀρχὴ. [14] Naturally (εἰκότως) therefore, grasping by faith (πίστει) the ἀρχὴ that defies proof,and receiving manifold demonstrations (ἀποδείξεις) in reference to the ἀρχὴ, applying them to the ἀρχὴ itself [23], we are by the voice of the Lord trained up to the knowledge of the truth (φωνῇ κυρίου παιδευόμεθα πρὸς τὴν ἐπίγνωσιν τῆς ἀληθείας). For we may not give attention to [2] a single (ἁπλῶς) [13] proclamation of men (ἀποφαινομένοις ἀνθρώποις) who might equally state the opposite. But if it is not enough to [2] singly (ἁπλῶς) [37] state the opinion (τὸ δόξαν), but if [10] what is laid down (τὸ λεχθέν) must be confirmed (πιστώσασθαι), [13] we do not wait for the testimony of men (τὴν ἐξ ἀνθρώπων ἀναμένομεν μαρτυρίαν)  [14] but we establish the matter that is in question by the voice of the Lord (τοῦ κυρίου φωνῇ), [22] which is the surest (πιστούμεθα) of all demonstrations (ἣ πασῶν ἀποδείξεων), [5] or rather is the only demonstration (ἣ μόνη ἀπόδειξις); [14] in which knowledge those who have merely tasted the Scriptures are believers (τῶν γραφῶν πιστοί); [23] while those who, having advanced further, and become correct expounders of the truth, are Gnostics (γνώμονες τῆς ἀληθείας ὑπάρχουσιν, οἱ γνωστικοί). Since also, in what pertains to life, [32] artists (τεχνῖται) [22] are superior to ordinary people, and model what is beyond common notions (τὰς κοινὰς ἐννοίας); [23] so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves (ἀπ´ αὐτῶν περὶ αὐτῶν τῶν γραφῶν τελείως ἀποδεικνύντες), [14] from faith persuade by demonstration (ἐκ πίστεως πειθόμεθα ἀποδεικτικῶς). And if those also who follow heresies [48] who dare to use the apostolic writings (προφητικαῖς χρήσασθαι γραφαῖς); [16] in the first place they will not make use of all of them (πάσαις), and then they will not quote them entire (τελείαις), nor as the body and texture of prophecy prescribe (τῆς προφητείας ὑπαγορεύει). But, selecting ambiguous expressions (ἐκλεγόμενοι τὰ ἀμφιβόλως εἰρημένα), [37] they wrest them to their own opinions (εἰς τὰς ἰδίας μετάγουσι δόξας), [16] gathering a few expressions here and there; not [14] listening to the voice (φωνάς), [16] but making use of the mere words. For in almost [2] all the utterances (ῥητοῖς) they make, [16] you will find that they attend to the phrases alone (τοῖς ὀνόμασι μόνοις), [17 - 19] while they alter their meaning (τὰ σημαινόμενα ὑπαλλάττοντες); neither knowing, as they affirm, nor using the quotations they adduce (κομίζουσιν ἐκλογαῖς), according to their true nature. But [17 - 19] the truth (ἀλήθεια) is not found by changing the meaning (τῷ μετατιθέναι τὰ σημαινόμενα) - [13] for so people subvert all true teaching (πᾶσαν ἀληθῆ διδασκαλίαν) - [14] but in the consideration of what perfectly belongs to and is in harmony with the Lord and the All-Powerful God (τῷ κυρίῳ καὶ τῷ παντοκράτορι θεῷ), and in establishing each one of the points demonstrated in the Scriptures again from similar Scriptures (τῶν ἀποδεικνυμένων κατὰ τὰς γραφὰς ἐξ αὐτῶν πάλιν τῶν ὁμοίων γραφῶν). [13] Neither, then, do they want to turn to the truth (τὴν ἀλήθειαν ἐθέλουσιν), being ashamed to abandon the claims of selfishness (φιλαυτίας); [37] nor are they able to establish (διαθῶνται) their opinions (τὰς αὑτῶν δόξας), from [5] acting in opposition to the Scriptures (βιαζόμενοι τὰς γραφάς). [13] But having first (Φθάσαντες) developed (ἐξενεγκεῖν) false dogmas to men (τοὺς ἀνθρώπους δόγματα ψευδῆ); plainly [5] fighting against almost the whole Scriptures (ταῖς γραφαῖς ἐναργῶς μαχόμενοι), [41] and constantly confuted by us who contradict them. For the rest, even now partly [15] they hold out against admitting the prophetic (μὴ προσίεσθαι τῶν προφητικῶν), [6] and partly disparage us as of a different nature (ἄλλης γεγονότας φύσεως), and incapable of understanding [30] the writings which are peculiar to them. [42] And sometimes even they deny their own dogmas (τὰ ἑαυτῶν διελεγχόμενοι ἀρνοῦνται δόγματα), when these are confuted, [43] being ashamed openly to own what in private they glory in teaching (ἄντικρυς ὁμολογεῖν αἰδούμενοι ἃ κατ´ ἰδίαν αὐχοῦσι διδάσκοντες). For this may be seen in all the heresies, [40] when you examine the iniquities of their dogmas (ἐπιόντας αὐτῶν τὰς μοχθηρίας τῶν δογμάτων). For when [41] they are overturned by our clearly showing that they are opposed to the Scriptures, one of two things may be seen to have been done [40]  by those who guard the dogma (τῶν προεστώτων τοῦ δόγματος). For the [40] development of their own dogmas (τῶν σφετέρων δογμάτων), [48] from the prophecy itself (τῆς προφητείας αὐτῆς), or rather their own hope [37] and they invariably prefer what seems to them (τὸ δόξαν αὐτοῖς) to be more evident (ἐναργέστερον) [5] to the Lord through the prophets and by the Gospel (τοῦ κυρίου διὰ τῶν προφητῶν εἰρημένον καὶ ὑπὸ τοῦ εὐαγγελίου), and, besides, [21] attested and confirmed by the apostles. Seeing, therefore, the danger that they are in - [40] not in respect of one dogma (περὶ ἑνὸς δόγματος), but in reference to the observance of the heresies (τὰς αἱρέσεις διατηρεῖν) of [14] not discovering the truth (τὴν ἀλήθειαν ἐξευρίσκειν); [22] for while reading the books we have out in the open ready at hand (ἐν μέσῳ καὶ προχείροις ἐντυχόντες παρ´ ἡμῖν ὡς), they despise them as useless, [13] but in their eagerness to surpass common faith (τὸ κοινὸν τῆς πίστεως), [14] they have diverged from the truth (ἐξέβησαν τὴν ἀλήθειαν). For, [38] in consequence of not apprehending the knowledge of the mysteries of the Church (μαθόντες τὰ τῆς γνώσεως τῆς ἐκκλησιαστικῆς μυστήρια), [13] and having fallen away from the grandeur of the truth (χωρήσαντες τὸ μεγαλεῖον τῆς ἀληθείας), too lazy [7] to descend to the deep things (μέχρι τοῦ βάθους τῶν πραγμάτων κατελθεῖν ἀπορρᾳθυμήσαντες), reading superficially, they have rejected (παρεπέμψαντο) the Scriptures.  [37] Elated, then, by vain opinion (τοῦ δοκεῖν μᾶλλον), they are incessantly disputing (ἐρίζοντες), [37] and plainly care more to seem (τοῦ δοκεῖν) than to be [53] philosophers (τοῦ φιλοσοφεῖν προνοοῦνται). [13] Not laying as foundations the necessary first principles of things (ἀρχὰς πραγμάτων); [37] and influenced by human opinions (καταβαλλόμενοι δόξαις τε ἀνθρωπίναις κεκινημένοι), by compulsion then, [46] following (ἀκολουθοῦν) [23] the end (τέλος) which suits them; [41] on account of being confuted, they spar with those who are engaged in the prosecution of [53] the true philosophy (τοὺς τὴν ἀληθῆ φιλοσοφίαν), and undergo everything, and, as they say, ply every oar, even going the length of impiety (ἀσεβεῖν) [13] by disbelieving the Scriptures (τὸ ἀπιστεῖν ταῖς γραφαῖς μέλλωσιν) rather than give up the reputation they have in their sect and [51] the boasted first seat (πρωτοκαθεδρίας) in their churches; on account of which also they eagerly embrace that convivial (συμποτικὴν) couch of honour in the falsely so called Agape (ψευδωνύμου ἀγάπης πρωτοκλισίαν ἀσπάζονται). [13] The knowledge of the truth (τῆς ἀληθείας ἐπίγνωσις) among us from what is already believed, produces faith in what is not yet believed ( τῶν ἤδη πιστῶν τοῖς οὔπω πιστοῖς ἐκπορίζεται τὴν πίστιν); which faith is, so to speak, the essence of demonstration (εἰπεῖν ἀποδείξεως καθίσταται). But, as appears, [54] no heresy has at all ears to hear what is harmonious (τὸ σύμφορον), but [10] opened (ἀρχὴν) only to what leads to pleasure (ἡδονὴν). Since also, if [14] one of them would be persuaded (πείθεσθαι), he would only obey the truth (τῇ ἀληθείᾳ μόνον ἠβουλήθη). Now the cure of self-conceit (as of every ailment) is threefold: the ascertaining of the cause, and the mode of its removal; and thirdly, the training of the soul, and the accustoming it to assume a right attitude to the judgments come to. For, just like an agitated eye (ὀφθαλμὸς τεταραγμένος), [39] so also the soul that has been darkened by unnatural dogmas (ψυχὴ τοῖς παρὰ φύσιν θολωθεῖσα δόγμασιν) [44] cannot perceive distinctly the light of truth (τὸ φῶς τῆς ἀληθείας), but even overlooks what is before it. They say, then, that in muddy water eels are caught by being [44] blinded (ἀποτυφλουμένας). And just as knavish boys bar out the paedagogue (παιδαγωγὸν), [48] so do these shut out the prophecies from their Church (τὰς προφητείας εἴργουσιν ἑαυτῶν τῆς ἐκκλησίας), regarding them with suspicion by reason of rebuke and admonition. In fact, [13] they stitch together a multitude of lies and inventions (ψεύσματα καὶ πλάσματα), [37] that they may appear acting in accordance with reason (εὐλόγως δόξωσι) in not admitting the Scriptures. So, then, they are not pious (εὐσεβεῖς), inasmuch as [5] they are not pleased with the divine commandments (ταῖς θείαις ἐντολαῖς), that is, with the Holy Spirit. And as those almonds are called empty (κεναὶ) [14] in which the contents are worthless (ἄχρηστον), not those in which there is nothing; so also we call those heretics empty (κενοὺς), who are destitute of the counsels of God (τοῦ θεοῦ βουλημάτων) and the traditions of Christ (τοῦ Χριστοῦ παραδόσεων); bitter (πικριζόντων), in truth (ὡς ἀληθῶς), like the wild almond (τὴν ἀγρίαν ἀμυγδαλῆν), [40] their dogmas [18] originating with themselves (ἐξάρχοντας δογμάτων), [16] with the exception of such truths as they could not, by reason of their evidence, discard and conceal (τῶν ἀληθῶν ἀποθέσθαι καὶ ἀποκρύψαι οὐκ ἴσχυσαν). [52] As, then, in war the soldier (τῷ στρατιώτῃ) must not abandon (λειπτέον) the arrangement (τάξιν = 'post') which the commander has arranged (ἔταξεν), so neither must we desert that given by the Word (ὁ λόγος), whom we have received as the guide of knowledge (ἄρχοντα εἰλήφαμεν γνώσεώς) and of life. But the most (οἱ πολλοὶ) have not even inquired, [46] if there is one who should direct us (ἐξητάκασιν), and who this is, and how he is to be followed (ἀκολουθητέον). [14] For as is the Word (ὁ λόγος), such also must the believer's life be (ὁ βίος εἶναι τῷ πιστῷ), so as to be able [5] "to follow God" (ὡς ἕπεσθαι δύνασθαι τῷ θεῷ), who brings all things to end from the beginning "by the right course." (ἐξ ἀρχῆς τὰ πάντα εὐθεῖαν περαίνοντι). (Marcus Aurelius, Meditations 10.11) But when one has transgressed against the Word, and thereby against God (τὸν λόγον καὶ διὰ τούτου τὸν θέον); if it is through [34] suddenly falling upon some weak impression (τινα φαντασίαν ἠσθένησεν), he ought to see to have the impressions of reasons at hand. And if it is that he has become "vulgar," (χυδαῖος) as the Scripture says, in consequence of being overcome, the habits (τῷ ἔθει) which formerly had sway by over him, the habits (τὸ ἔθος) must be entirely (παντελὲς) put a stop to, and the soul trained to oppose them (τὸ ἀντιλέγειν αὐτῷ τὴν ψυχὴν γυμναστέον). And if [37] it appears (δοκεῖ), [40] that conflicting dogmas (καὶ μαχόμενα δόγματα) draw some away, these must be taken out of the way, and recourse is to be had to [40] those who pacfify dogmas (τοὺς εἰρηνοποιοὺς τῶν [τῶν] δογμάτων πορευτέον), [54] and subdue by the song (κατεπᾴδουσ) of the divine Scriptures the fear at every noise (ψοφοδεεῖς) of the ignorant (τῶν ἀπείρων); [46] the truth (τὴν ἀλήθειαν) being made clear by following (διὰ τῆς ἀκολουθίας) of the testaments (τῶν διαθηκῶν). But, as appears, we incline to [37] ideas founded on opinion (τὰ ἔνδοξα), [12] though they be contrary (ἐναντία), rather than to the truth (τὴν ἀλήθειαν). For it is austere and grave. Now, since there are three states (διαθέσεων) of the soul -- ignorance (ἀγνοίας), [37] opinion (οἰήσεως),[22] understanding (ἐπιστήμης) - those who are in ignorance are the Gentiles, [21] those in understanding (τῇ ἐπιστήμῃ), the true Church (ἡ ἐκκλησία ἡ ἀληθής), [37] and those in opinion (ἐν οἰήσει), the Heretics. Nothing, then, can be more clearly seen (σαφέστερον ἰδεῖν) than [22] those, who know, making affirmations about what they know (ὧν ἴσασι ἐπισταμένους), [37] and the others respecting what they hold on the strength of opinion, as far as respects [22] affirmation without proof (τῷ διαβεβαιοῦσθαι ἄνευ τῆς ἀποδείξεως). They accordingly despise and laugh at one another. And it happens that the same thought (καὶ συμβαίνει τὸν αὐτὸν νοῦν) is held in the highest estimation (ἐντιμότατον) by some, and by others condemned for insanity (παρανοίας ἡλωκέναι). And, indeed, we have learned that [10] voluptuousness (ἡδονήν), which is to be attributed to the Gentiles, is one thing; and wrangling (ἔριν), which is preferred among the heretical sects, is another; and joy (χαράν), which is to be appropriated to the Church, another; and delight (εὐφροσύνην), which is to be assigned to the true Gnostic (κατὰ ἀλήθειαν ἀποδοτέον γνωστικῷ), another. And as, if one devote himself to Ischomachus, he will make him a farmer; and to Lampis, a mariner; and to Charidemus, a military commander; and to Simon, an equestrian; and to Perdices, a trader; and to Crobytus, a cook; and to Archelaus, a dancer; and to Homer, a poet; and to Pyrrho, a wrangler; and to Demosthenes, an orator; and to Chrysippus, a dialectician; and to Aristotle, a naturalist; and to Plato, a philosopher: [46]so he who listens to the Lord (τῷ κυρίῳ πειθόμενος), and follows (κατακολουθήσας) [48] the prophecy (προφητείᾳ) given by Him, [28] will be formed [23] perfectly (τελέως ἐκτελεῖται) [28] in the likeness (εἰκόνα) of the teacher (τοῦ διδασκάλου) -- made a god going about in flesh (ἐν σαρκὶ περιπολῶν θεός). [5] Accordingly, those fall from this eminence (ὕψους) [46] who follow not God (μὴ ἑπόμενοι θεῷ) [47]whither He leads (ἡγῆται). And He leads us (ἡγεῖται) [15] in the divinely-inspired Scriptures (θεοπνεύστους γραφάς). Though men's actions are ten thousand in number, the sources of all sin are but two, ignorance (ἄγνοια) and weakness (ἀσθένεια). And both depend on ourselves; inasmuch as we will not learn, nor, on the other hand, [10]restrain lust (τῆς ἐπιθυμίας κρατεῖν). And of these, the one is that, in consequence of which people do not judge well, and the other that, in consequence of which they cannot comply with right judgments. For neither will one who is deluded in his mind be able to act rightly, though perfectly able to do what he knows; nor, though capable of judging what is requisite, will he keep himself free of blame, if destitute of power in action. [46] It follows (Ἀκολούθως), then, there are assigned two kinds of correction (παιδεῖαι) applicable to both kinds of sin: for the one, [25] knowledge (γνῶσίς) [22] and clear demonstration from the testimony of the Scriptures (τῶν γραφῶν μαρτυρίας ἐναργὴς ἀπόδειξις); and for the other, the training according to the Word (κατὰ λόγον ἄσκησις), [14] which is regulated by the discipline of faith (κατὰ λόγον ἄσκησις ἐκ πίστεώς) [47] and fear (καὶ φόβου παιδαγωγουμένη). And both [51] develop into perfect love (εἰς τὴν τελείαν ἀγάπην συναύξουσιν). For the end (τέλος) of the Gnostic (τοῦ γνωστικοῦ) here is, in my judgment, twofold, -- partly [22]scientific contemplation (μὲν ἡ θεωρία ἡ ἐπιστημονική), partly [13] action (πρᾶξις). Would, then, that these heretics would learn and be [16] set right by these hypomnemata (τῶν ὑπομνημάτων), and turn to the sovereign God (τὸν παντοκράτορα θεόν)! But if, like the deaf serpents, (Psalm 58:4 LXX) [54] they listen not to the song (Psalm 58:5 LXX) called new, though very old, may they be [1] chastised by God, (Psalm 58:6 LXX) and undergo paternal admonition (Psalm 58:7 LXX) previous to the Judgment (Psalm 58:11 LXX), till they become ashamed and repent, but not rush through headlong unbelief, and precipitate themselves into judgment. [1] For there are partial corrections, which are called chastisements, which many of us who have been in transgression incur, by falling away from the Lord's people (τοῦ λαοῦ τοῦ κυριακοῦ). But as children are by their teacher, or their father, so are we pruned by Forethought (τῆς προνοίας κολαζόμεθα). But God does not punish, for punishment is retaliation for evil. He prunes (κολάζει), however, for good (τὸ χρήσιμον) to those who are pruned, collectively and individually (καὶ κοινῇ καὶ ἰδίᾳ τοῖς κολαζομένοις). I have served up (παρεθέμην) these things from a wish (βουλόμενος) to avert those (ἀποτρέψαι), who are eager to learn (εὐεμπτωσίας τοὺς φιλομαθοῦντας), from the liability to fall into heresies, and out of a desire to [1] stop them (ἀποπαῦσαι) from superficiality (ἐπιπολαζούσης), or ignorance (ἀμαθίας), or stupidity (ἀβελτερίας) or bad disposition (καχεξίας εἴθ), or whatever it should be called. And in the attempt to persuade [44] and lead to the truth (καὶ προσαγαγεῖν τῇ ἀληθείᾳ) [49] those who are not entirely incurable (μὴ παντάπασιν ἀνιάτους), I have made use of these words (τοῖσδε συνεχρησάμην τοῖς λόγοις). For there are some who cannot bear at all to hearken (ἐπακοῦσαι) to those who exhort them to turn to the truth (τῶν πρὸς τὴν ἀλήθειαν προτρεπόντων); and they attempt to play the fool (φλυαρεῖν), [26] pouring out blasphemies against the truth (βλασφήμους τῆς ἀληθείας καταχέοντες λόγους), [3] claiming for themselves the knowledge of the greatest things (σφίσιν αὐτοῖς τὰ μέγιστα τῶν ὄντων ἐγνωκέναι συγχωροῦντες), [22] without having learned, or inquired, or laboured, or discovered [45] the path to follow (τὴν ἀκολουθίαν), -- [49] whom one should pity (ἐλεήσειεν) rather than hate [39] for such perversity (τῆς τοιαύτης διαστροφῆς). But if one is curable (ἰάσιμος), able to bear (φέρειν) like fire (πῦρ) or steel (σίδηρον) [2] the outspokenness of the truth (τῆς ἀληθείας τὴν παρρησίαν), which cuts off (ἀποτέμνουσαν) and burns (καίουσαν) their false opinions (τὰς ψευδεῖς δόξας αὐτῶν). let him lend the ears of the soul. And this will be the case, unless, through the propensity to sloth (ῥᾳθυμεῖν ἐπειγόμενοι), they push truth away (ἀποδιωθῶνται τὴν ἀλήθειαν), or through the desire of fame, endeavour to invent novelties. For those are slothful (ῥᾳθυμοῦσι) who, having it in their power to provide themselves with proper proofs for the divine Scriptures from the Scriptures themselves (τὰς οἰκείας ταῖς θείαις γραφαῖς ἐξ αὐτῶν τῶν γραφῶν πορίζεσθαι ἀποδείξεις), select only what contributes to their own pleasures (καὶ ταῖς ἡδοναῖς αὐτῶν συναιρόμενον ἐκλεγόμενοι). And those have a craving (ἐπιθυμοῦσιν) for glory who voluntarily evade, by arguments of a diverse sort, [15] the things delivered by the blessed apostles and teachers, which are wedded to divinely-inspired words (τοῖς θεοπνεύστοις λόγοις); opposing the divine tradition by human teachings (ἀνθρωπείαις διδασκαλίαις ἐνιστάμενοι θείᾳ παραδόσει), in order to establish the heresy (τὴν αἵρεσιν συστήσασθαι). For, in truth, what remained to be said -- in ecclesiastical knowledge I mean (κατὰ τὴν ἐκκλησιαστικὴν λέγω γνῶσιν) -- by such men, Marcion, for example, or Prodicus, and such like, who did not walk in the right way (καὶ τῶν ὁμοίων τὴν ὀρθὴν οὐ βαδισάντων ὁδόν)? For they could not have surpassed their predecessors in wisdom, so as to discover a truth (ἀληθῶς) in addition to what had been uttered by them; for they would have been beloved (ἀγαπητὸν) had they been able to learn the things laid down before (τὰ προπαραδεδομένα μαθεῖν ἠδυνήθησαν). Our Gnostic (γνωστικὸς) then alone, having grown old in the Scriptures (καταγηράσας ταῖς γραφαῖς), and maintaining apostolic and ecclesiastic orthodoxy in doctrines (τὴν ἀποστολικὴν καὶ ἐκκλησιαστικὴν σῴζων ὀρθοτομίαν τῶν δογμάτων), lives most correctly in accordance with the Gospel (κατὰ τὸ εὐαγγέλιον ὀρθότατα βιοῖ), and discovers the proofs , for which he may have made search (ἀποδείξεις ἃς ἂν ἐπιζητήσῃ ἀνευρίσκειν)sent forth as he is by the Lord (ἀναπεμπόμενος ὑπὸ τοῦ κυρίου), from the law and the prophets. For the life of the Gnostic (τοῦ γνωστικοῦ), in my view, is nothing but deeds and words following the tradition of the Lord (ἔργα καὶ λόγοι τῇ τοῦ κυρίου ἀκόλουθοι παραδόσει). But "all have not knowledge. For I would not have you to be ignorant, brethren," says the apostle, "that all were under the cloud, and partook of spiritual meat and drink;" clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: "But with all of them He was not well pleased." Who is this? He who said, "Why do you call Me Lord, and do not the will of My Father?" That is the Saviour's teaching, which to us is spiritual food, and drink that knows no thirsty the water of gnostic life. Further it is said, knowledge is said "to puff up." To whom we say: Perchance seeming knowledge is said to puff up, if one suppose the expression means "to be swollen up." But if, as is rather the case, the expression of the apostle means, "to entertain great and true sentiments," the difficulty is solved. Following, then, the Scriptures, let us establish what has been said: "Wisdom," says Solomon, "has inflated her children." For the Lord did not work conceit by the particulars of His teaching; but He produces trust in the truth and expansion of mind, in the knowledge that is communicated by the Scriptures, and contempt for the things which drag into sin, which is the meaning of the expression "inflated." It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, "I will know not the speech of those that are puffed up, but the power;" if ye understand the Scriptures magnanimously (which means truly; for nothing is greater than truth). For in that lies the power of the children of wisdom who are puffed up. He says, as it were, I shall know if ye rightly entertain great thoughts respecting knowledge. "For God," according to David, "is known in Judea," that is, those that are Israelites according to knowledge. For Judea is interpreted "Confession." It is, then, rightly said by the apostle, "This Thou, shall not commit adultery, Thou shall not steal, Thou shalt not covet; and if there be any other commandment, it is comprehended in this word, Thou shalt love thy neighbour as thyself." For we must never, as do those who follow the heresies, adulterate the truth, or steal the canon of the Church, by gratifying our own lusts and vanity, by defrauding our neighbours; whom above all it is our duty, in the exercise of love to them, to teach to adhere to the truth. It is accordingly expressly said, "Declare among the heathen His statutes," that they may not be judged, but that those who have previously given ear may be converted. But those who speak treacherously with their tongues have the penalties that are on record? Those, then, that adhere to impious words, and dictate them to others, inasmuch as they do not make a right but a perverse use of the divine words, neither themselves enter into the kingdom of heaven, nor permit those whom they have deluded to attain the truth. But not having the key of entrance, but a false (and as the common phrase expresses it), a counterfeit key (antikleis), by which they do not enter in as we enter in, through the tradition of the Lord, by drawing aside the curtain; but bursting through the side-door, and digging clandestinely through the wall of the Church, and stepping over the truth, they constitute themselves the Mystagogues of the soul of the impious.