Caring For Your Neighbot
Caring For Your Neighbor The one who knows God never holds a grudge against those who have sinned against him. Rather, he forgives them.
He prays, "Forgive us, because we also forgive others."
(Matt. 6:12) For God commands us to covet nothing and to hate no one. All men are the creation of the same God. Jesus said that the ones who know him are to be perfect as his
"heavenly Father [is perfect]." (Matt. 5:48) For it is Jesus himself who says, "Come, children, hear from me the fear of the Lord." (Ps. 34:11) He does not want the one who knows
God to stand in need of help from the angels. Rather Jesus wants him to receive it directly from Himself, having become worthy of this.
This kind of man does not merely request what he needs from the Lord. He asks for it boldly. When he sees his brothers in need, the one who knows God will not ask for wealth to share with them. Instead, he will pray that they receive only what they need. This way the man of God gives his prayer to those in need. And by his prayer their needs are supplied, without his knowledge, and without vanity on his part.
God often sends poverty, disease, and other similar trials on people as discipline for their past conduct and as instruction for their future conduct. Still, the one who knows God can ask God to relieve [others] from these trials. He brings
Page 124 The One Who Knows God kindness to others, having become the instrument of God's goodness.
It is said that the apostle Matthew used to constantly preach, "If a Christian's neighbor sins, the Christian himself has sinned. For if he had conducted himself as the Word says, his neighbor would have been filled with such reverence for the Christian life that he would not sin any longer."
So what shall we say about the one who knows God? The apostle asks, "Don't you know that you are the temple of God?"
(1 Cor. 3:16) So the one who knows God partakes of divinity. (2 Pet. 1:4) He is already holy. He carries God in his body, and God carries him. The Scripture shows that sinning is foreign to him, saying, "Do not look ona strange woman with lust." (Matt. 5:28)
This plainly demonstrates that sin is foreign and contrary to the nature of the temple of God. The temple is both great and small.
It is as great as the [whole] church. And it is as small as the individual man who preserves the seed of Abraham. He then who has God dwelling in him will not desire anything else. By putting away all hindrances and distractions, he opens the heavens through knowledge. He passes through the spiritual entities, past all rule and authority, and touches the highest thrones themselves.
Like mixing 'a serpent with a dove,' (Matt. 10:16), the one who knows God combines faith with hope. He lives perfectly, with a good conscience. He does this to gain the future for which he has hoped. He is aware of the blessing he has been given, having become worthy to receive it. He is moved from slavery to adoption as a result of knowing God. Or, I should say, because he is known by God. To obtain this end, he has put forth energies corresponding to the worth of grace. For works follow knowledge just as the shadow follows the body.
He is not agitated by anything that happens. And he doesn't question the things which take place by divine arrangement for the good. Furthermore, he is not reluctant to die. For he has a good conscience and is prepared to be seen by the Powers. Being cleansed from all the stains of the soul, he is certain that it will be better with him after his departure [from this life].
Caring For Your Neighbor Page 125 So he never prefers pleasure and profit to the divine arrangement. He trains himself by the commandments so he will please the Lord in all things. He trains so he will be blameless before the world, since all things depend on the one sovereign God. It is written that the Son of God came to his own, and his own did not receive him. So in the use of worldly things, he gives thanks and he praises the creation. He also is praised for using them correctly.
Through knowledge, he has stored food for thought. Because he has nobly embraced the greatness of knowledge, he advances to the holy reward of being carried from this life.
He has heard the Psalm which says, "Encircle Zion and surround it. Count its towers." (Ps. 48:12) This implies, | believe, that those who have sublimely embraced the Word and become like lofty towers will stand firmly in faith and knowledge.
Conclusion These statements about knowing God contain the seeds of this matter, presented in as concise a way as possible. Let them be shared with the Greeks. It should be understood, however, that although the one who is a mere believer may follow one or two of these things, he will invariably be found to not be following all of them. And what he does follow will not be done with the highest understanding. For these can only be done by the one who knows God.
Appendix The chapter designations used in this book are those of the modern editor. In the translation of William Wilson, which was the basis of this rendition, the chapters are numbered differently. The chapter designations used in this book correlate to those of Mr. Wilson as follows:
Chapter Designation Here Wilson Translation Part One Who Is The Rich Man?
1-3
4-9 3) 10-15 t 16-19
20-27a
27b-33
34-38
39-42 Part Two Miscellanies
Bk. 2, ch. 20
(excerpts)
Bk. 7, ch. 12a
Bk. 7, ch. 12b
BK /eh. Fa UN la) iA cele) le Bk. 2, ch. 19a
Bk. 2, ch. 6
Bk. 4, ch. 18
Bk che ii
Bk. 7, ch. 8,14a
Bk. 7, ch. 14b
Bk. 4, ch. 19,20 (excerpts) 2] Bee, ch als
Bk. 7, ch. 16a
Bk. 7, ch. 16b
Bk. Zick. 13
It should be noted that chapter 9 herein is composed only of excerpts from book 2, chapter 20 of the Miscellanies. Similarly, the first half of chapter 20 herein is composed only of excerpts from book 4, chapter 19 of the Miscellanies.
The following repetitive or unclear sentences and clauses were omitted from the main text. None of these statements have any doctrinal significance that we can perceive.
Appendix Page 127 ———SSSSSSSSSSSSSSSMMMMMhFhFhFesesesessSSO From Part One (Who Is The Rich Man That Shall Be Saved?)
Chap. 3 (Rich Man, Ch. 10-15) The tendency to indulge the passions produces its own effects. It strangles our reason, pressing it down and inflaming it with its inbred lusts.
Chap. 4 (Rich Man, Ch. 16-19) So it is clear that by being poor in those things, by riches of which one destroys it, it is saved, and by being rich in those things, riches of which ruin it, it is killed.
...Not one who could not live rich. ...We know that riches and the "treasure" mentioned in our Lord's words are not necessarily different.
Chap. 5 (Rich Man, Ch. 20-27a) They don't even come close to doing so. ... You may even go against wealth. ...So let the camel, which goes through a narrow and tight way in front of the rich man, symbolize something loftier. (I have explained this mystery of the Savior in my previous work, "Exposition of the First Principles and of Theology.")
Chap. 7 (Rich Man, Ch. 34-38) He reckons the whole as his. ...For there is the uncertainty of ignorance. ...Not to touch your flesh, but to speak to the King of eternity dwelling in you. ...For let not this be left to despondency and despair by you, if you learn who the rich man is that has not a place in heaven, and what way he uses his property.
Chap. 8 (Rich Man, Ch. 39-42) Also, is what in each case the end of all cries aloud. ...If you are unmoved by bold speech, then your soul is blinded by melting away. ...and the disciples of God, and God, who is surety.
From Part Two (Miscellanies) Chap. 10 (Misc., Bk. 7, Ch. 12a):
Let these things, then, be so. ...Caring then for himself alone, he is surpassed by him who is inferior, as far as his own personal salvation is concerned, but who is superior in the conduct of life, preserving certainly, in his care for the truth, a minute image. ...The one who knows God, because of his surpassing holiness, is better prepared to fail to get what he asks, than to get when he does notask. ...Even though they were [originally] given by God. ...so far, that is, as is necessary. ...For the one
[day of the week] has its name from Hermes, and the other from Aphrodite. ...We have already shown above the three varieties of fornication, according to the apostle: love of pleasure, love of money, and idolatry.
Chap. 11 (Misc., Bk. 7, Ch. 12b):
So that the place may not compel him, but his mode of life show him to be just.
... This is preceded by the reception of knowledge. ...Since there is not equal love in "having sown the flesh" and in having formed the soul for knowledge. ...And so these are to him, friends. ...But the one who knows God is cautious in accommodation, lest he be not perceived, or lest the accommodation become disposition.
Chap. 12 (Misc., Bk. 7, Ch. 7a):
The prophet obviously spoke wisely when he said, "Kindness, instruction and knowledge teach me" [Ps. 119:66], magnifying the supremacy of perfection by a climax. ... He also gives thanks for his use of it by the Logos given to him. ...But the
Page 128 The One Who Knows God sensitivity of the air, the intensely keen perception of the angels and the power which reaches the soul's consciousness know all things at the very moment of thought, by awesome power and without the physical sensation of hearing. ...He has this fellowship through knowledge, life and thanksgiving. ...When he makes these offerings, he does so acknowledging his thanks for the gift. .
No man desires a drink, but to actually drink something drinkable and no man desires an inheritance, but to actually inherit. Likewise, no man desires merely knowledge, but to actually know. Or a right government, but to take part in the government. So, the subjects of our prayers are the subjects of our requests, and the subjects of requests are the objects of our desires. Therefore, prayer always follows desire, with the view of having the blessings and advantages offered. .
For he is such by possession.
... Whence, as is right, there being only one good God, that some good things be given from him alone, and that some remain, we and the angels pray. But not similarly. For it is not the same thing to pray that the gift remain, and to endeavor to obtain it for the first time. ...It follows the eagerness of the spirit directed towards the intellectual essence. ... The followers of Prodicus, in particular, are the ones who teach this. Just so they don't get swelled heads about this godless wisdom of theirs, as though it was something original, let me point out that a group of philosophers called the Cyrenaics embraced this doctrine before. At any rate, the unholy "knowledge" of those who are mistaken as truly knowing God will be proven false in due time. We won't go into an assault on their doctrines right now, since the subject we are on at the moment.
Without doubt, the holiness of the one who =e knows God, in union with God, is demonstrated by his voluntary confession of the perfect kindness of God. For the holiness of the one who knows God and the responding kindness of the friend of God are a kind of interactive movement of God's benevolent guidance. ...As one who knows God, he is associated with intellectual and spiritual objects.
Chap. 13 (Misc., Bk. 7, Ch. 7b):
..Need and shortcoming are measured with reference to what relates to each person. So if a person has wisdom, and wisdom is a divine thing, then he who partakes of what lacks nothing will himself lack nothing. Wisdom is not given out by activity and receptivity moving and stopping each other, or by anything being abstracted or becoming defective. Therefore activity remains undiminished in the act of communication. ... This advancement is through progressive stages and acts of administration. ... He exhorts some people, and helps others who of themselves have become worthy. .. So the promise is accomplished. ...That is, in the direction of learning, and training, and well-doing, and pleasing God. ...And God expects of us the things which pertain to us, both present and absent, the choice, and desire, and possession, and use, and permanence. ...He is engaged in contemplation which has everlasting remembrance.
Chap. 14 (Misc., Bk. 2, Ch. 19a):
He is restored from what he was, and the whole is named from a part.
Chap. 15 (Misc., Bk. 2, chap. 6):
Some choose easily, others repent of their sins, still others reflect on their failures, then repent. ... This is so whether faith is based on love or only on fear (as critics claim).
. dilond. who has believed our report?" Isaiah asks.
...We do not yet understand that the word of the Lord involves demonstration.
..The amber teardrop drags twigs to itself, and the lump sets chaff in motion. And the substances attracted obey them, influenced by a subtle spirit, not as a cause, but as a concurring cause.
... There are even two types of vice. One involves cunning and secrecy, the
Appendix Page 129 ———————————— eS other involves leading and driving with violence. In each example, the drawing of the one and the receptivity of the other are essential. ...
Basilides' followers say faith is the soul's consent to things which cannot be seen.
..-God's Word declares that He is faithful. If to believe is to assume the source is trustworthy, how can philosophers think that what proceeds from themselves is true? Agreeing with something you have seen is not assumption, but rather acknowledging something certain. Who is more powerful than God? Unbelief is the weak theory of someone opposed to God. It is not easy for a skeptical person to have faith.
Faith is a decision to believe something before all the facts are known. Confidence is a strong judgment about something. ...
"The just shall live by faith" speaks of both the covenant and the commandments. These, being separate things, are one in power and are dispensed through the Son by one God. ...Fear, the instructor of the law, is considered to be fear by those who believe in it. For if its existence is shown in what it does, it is assumed to be present whether or not it is working and present. It does not itself create faith, but is by faith tested and proved accurate. Such a change from unbelief to faith is divine.
Chap. 16 (Misc., Bk. 4, ch. 18):
The latter is twofold, unwritten and written. ...He means, if | do not testify from a disposition determined by the love of one who knows God. ...Likewise, even if | cast away fleshly desires [but have not love]. ...This is in comparison to him who testifies as one who knows God, and the crowd, and being reckoned nothing better.
.. like as Christ, that is the presence of the Lord who loves us; and our loving teaching of, and discipline according to Christ. ... And it makes a difference whether itis wrought by faith or by knowledge. ...Nor has the likes of this reward entered into the heart of man. ...For a dream is part physical and part imagination. ...She said that in this way she had satisfied the lover's desire. ... The soul is in agreement with whatever vision a person dreams about. So when one looks with lust, it's as though he were dreaming while still awake. ...
Exhibiting the sacred symbol, the bright impress of righteousness to the angels that wait on the ascension. I mean the unction of acceptance, the quality of disposition which resides in the soul that is gladdened by the communication of the Holy
Spirit. This glory, which shone forth on the face of Moses, the people could not look on. Wherefore he took a veil for the glory, to those who looked carnally. For those, who demand toll, detain those who bring in any worldly things, who are burdened with their own passions. But he who is free of all things which are subject to duty, and is full of knowledge, and of the righteousness of works, they pass on with their good wishes, blessing the man with his work. "And his life shall not fallaway''—the leaf of the living tree that is nourished "by the watercourses." Now the righteous are likened to fruit-bearing trees, and not only to such as are of the nature of tallgrowing ones. And in the sacrificial oblations, according to the law, there were those who looked for blemishes in the sacrifices. They who are skilled in such matters distinguish propension from lust; and assign the latter, as being irrational, to pleasures and licentiousness; and propension, as being a rational movement, they assign to the necessities of nature.
Chap. 17 (Misc., Bk. 7, Ch. 11):
This begins with admiration of Creation itself. ... Through the power of impulse thence derived. ...And this is to become worthy of speculation, of such a character, and such importance. ...Training himself in knowledge, he exercises himself in larger generalizations and grander propositions. ...The Lord acts through man's mouth. He also assumed flesh. ...But in sensation he is not the primary subject of
Page 130 The One Who Knows God .. These things are already known, being hoped for so as to be alata He ee everything dependent on himself for the attainment of the end. .
Something can be caused through foolishness and the cooperation of the devil.
But that doesn't mean that the act itself is foolishness or is the devil. In the same way, no action is wisdom. Wisdom isa state of mind, and no action isa state of mind.
The action coming from ignorance is not ignorance, but only an evil action brought through ignorance. ...Neither agitations of mind nor sins are corruption, though they proceed from corruption.
...1 know not how (for it is right to use mild language). ...As they say, adamant i is by fire. ... Further, agreement on the same thing is consent. ...Friendship is fulfilled in likeness; the community lying in oneness.
..These are titles of nobility, knowledge, and perfection in the contemplation of God.
Chap. 18 (Misc., Bk. 7, Ch. 8, 14a):
If it is the judgment of one who does and says things that has the potential to be wrong, not the suffering of the one who is wronged. ... You seek to deprive at least as to your involvement with these qualities.
Chap. 19 (Misc., Bk. 7, Ch. 14b):
The one who knows God will accomplish this either by greatness of mind or by imitation of what is better. That is a third cause. "Forgive and you shall be forgiven.'
This commandment brings us to salvation through the superabundance of goodness.
...Let this example be sufficient for those who have ears. For it is not required to unfold the mystery, but only to indicate what is sufficient for those who are partakers in knowledge to bring it to mind.
If, then, the statement being elliptical, we eee what is wanting, in order to complete the section for those who are incapable of understanding w vhat i is left out, we shall both know the will of God, and shall walk at once piously and magnanimously, as befits the dignity of the commandment.
Chap. 20 (Misc., Bk. 4, ch. 20):
It was not only Moses who heard God say, "Ihave spoken to you once, and twice, saying, 'I have seen this people, and look, they are stiff-necked.' Allow me to exterminate them, and blot out their name from under heaven. And I will make you into a great and wonderful nation much greater than this." [Ex. 32:9,10] But Moses did not answer out of regard for himself, but for the common salvation [of all]: "By no means, oh Lord. Forgive this people their sin, or else blot me out of the book of the living." [Ex. 32:32] How great was Moses' perfection! He preferred to die together with the people than to be saved alone. ...People can suppress external things by waging war against them.
The woman who, with propriety, loves her husband, Euripides describes, while admonishing: "That when her husband says aught/She ought to regard him as speaking well if she say nothing;/And if she will say any thing, to do her endeavor to gratify her husband." And again he subjoins the like: "And that the wife should sweetly look sad with her husband, /Should aught evil befall him,/And have in common a share of sorrow and joy." Then, describing her as gentle and kind even in misfortunes, he adds: "And I, when you are ill, will, sharing ) your sickness, bear it;/And I will bear my share in your misfortunes." And: "Nothing is bitter to me,/For with friends one ought to be happy,/For what else is friendship but this?"
Then, as giving admonitions, he says: "First, then, this is incumbent on her who is endowed with mind, that even if her husband is ugly, he must appear good-looking. For it is for the mind, not the eye, to judge." And so forth. ... All this should be done in accordance with reason. ... Rather, he says, "Follow peace with all men, and holiness, without which no man shall see the Lord. Looking diligently, lest there be
Appendix Page 131 any fornicator or profane person, as Esau, who for one morsel surrendered his birthright; and lest any root of bitterness springing up trouble you, and there many be defiled." ...Similarly, Paul also rejoices for Christ's sake that he was "in labors more abundantly, in stripes above measure, in deaths often."
Chap. 21 (Misc., Bk. 7, ch. 15):
Since, in some of the questions previously discussed, the sects also who adhere to other teaching give their help, it will be well first to clear away the obstacles before us. And then, prepared thus for the solution of the difficulties, to advance to the succeeding Miscellany. ...Or those who have already become approved both in life and knowledge. ...And these means must be employed in order to attain to the knowledge of the real truth. ...For whether do they deny or admit that there is such a thing as demonstration?
Chap. 22 (Misc., Bk. 7, Ch. 16a):
What methods of minds and reason should we use to distinguish between true and false propositions? Some criteria are common to all men—such as the five senses. Other criteria belong to those who have set their wills and energies to pursue what is true. ...
Even in the very hour in which he has come to the knowledge of salvation. ...For they form the character, not knowing the true God. ... Now all men have the same judgment. ...But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures. By his voice and by Scripture, the Lord acts to the benefiting of men. ...But it isnot enough merely to state the opinion.
... You will note that when they do quote passages, they make use of words alone.
... Neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature. ...For the rest, even now partly they hold out against admitting the prophetic Scriptures.
Seeing, therefore, the danger that they are in (not in respect of one dogma, but in reference to the maintenance of the heresies) of not discovering the truth. ...For, in consequence of not learning the mysteries of ecclesiastical knowledge, and not having capacity for the grandeur of the truth, too indolent to descend to the bottom of things, reading superficially, they have dismissed the Scriptures. Elated, then, by vain opinion, they are incessantly wrangling, and plainly care more to seem than to be philosophers. Not laying as foundations the necessary first principles of things; and influenced by human opinions, then making the end to suit them, by compulsion; on account of being confuted, they spar with those who are engaged in the prosecution of the true philosophy, and undergo everything, and, as they say, ply every oar. ...And the soul must be accustomed to assume a right attitude to the judgments come to.
Chap. 23 (Misc., Bk. 7, Ch. 16b):
...Nothing, then, can be more clearly seen than those, who know, making affirmations about what they know, and the others respecting what they hold on the strength of opinion, as far as respects affirmation without proof. ... And as, if one devote himself to Ischomachus, he will become 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 Crobylus, 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.
They will precipitate themselves into judgment. ...I have given these explanations from a wish to discourage those who are eager to learn from the tendency to
Page 132 The One Who Knows God fall into heresies. | want to keep them from superficial ignorance, stupidity, bad traits, or whatever it should be called. ...
And this will be the case, unless, through the propensity to sloth, they push truth away, or through the desire of fame, endeavor to invent novelties. For those are slothful who, having it in their power to provide themselves with proper proofs for the divine Scriptures from the Scriptures themselves, select only what contributes to their own pleasures. ...For, in truth, what remained to be said—in ecclesiastical knowledge I mean—by such men, Marcion, for example, or Prodicus, and such like, who did not walk in the right way? For they could not have surpassed their predecessors in wisdom, so as to discover anything in addition to what had been uttered by them; for they would have been satisfied had they been able to learn the things laid down before.
He is sent forth by the Lord. ...That is, if you understand the Scriptures magnanimously (which means truly; for nothing is greater than truth). ...But those who speak treacherously with their tongues have the penalties that are on record.
Ch. 24 (Misc., Bk. 7, ch. 13):
He wants him to have protection from himself by obedience.
... He asks in virtue of possessing the prerogative of knowledge, not out of vainglory. ...It sells those who have fallen away to strangers. ...He hastens to that alone for the sake of which alone he knew. ...Since the end he has in view terminates in contemplation by activity of one who knows God in accordance with the commandments.
Index EOS RE ERS Abraham, 56, 82, 83 Angels, 66, 77 Demons, casting out, 41 Discipline from God, 93, 1207123 Apostles, 60, 62, 120 Domitian, 48 Dreams, purity in, 65, 66, Banquets, 70
Baptism, 45, 48 Barnabas, Letter of, 87 Elders, appointment of, 48 Entertainment, avoiding Celibacy, 60, 61 wordly, 63, 70 Children, teaching, 68 Church: holding orEphesus, John's residence, 48 thodox Christianity, 72, te aN Daa obedience to, 110 Esther, 106 Evangelism, 56, 73, 122 Clement of Alexandria: biographical information, 35; view of philosophy, 4, 5, 20 Faith, 66, 84-87, 94, 95 Fasting, 50, 63 Father, God the, 15, 16, Clement of Rome, Letter 35, 42)43,.79 to Corinthians, 88 Fellowship with God, 69, Co-laboring with God,
70,72, OO
Foreknowledge, 15, 62, 74 29, 30, 76-80 Conversion, true, 46 Forgiving others, 103, 123 Cross, our bearing, 55 Free will, 18, 22, 29, 50, D627.
Daniel, 56 Death, 60, 66 Gentiles, inheriting the promises of Israel, 86 Demonic forces, 56
Page 134 The One Who Knows God Logos, 69, 118 Giving alms, 38-40, 58, 65, 66-68, 80, 81 Lord's day, use of term, 63, 64 Gnostics, 5, 86, 118 Love feasts, 116 Gospels, Four, 14 Love: of fellowman, 35Grace, 18, 24, 29, 31, 124
37, 43, 44, 88-91; of God, 36, 37; of enemies, 58, 59, 63, 101, Greeks, 110, 112 Healing, 41 TO2> 423 Heretics, 72, 110-112, 114, Lust, 90, 91 120; twisting Scriptures, 115-117 Lying, 99, 100 Holiness, 68, 71, 76-80, 104 Holy Spirit, 29, 48, 51, 56, Mammon, meaning of term, 60, 61 Loy Po Hymns, 70, 71, 80 Mark, 14 Marriage, 60, 66, 94, 107,
Imitation of God and Martha, 19 Martyrdom, 62, 95, 96 Mary, 113, 114 Christ, 81, 94 Jesus, 15, 43, 50, 51, 69; divinity, 15, 42; begotten of the Father, 42, 43
Matthew, 21, 124 Meals, reading Scriptures Jews, 110 before, 80 Job, 56, 68 Meditation, 76 John, Apostle, 47-50 Mentor, need for, 47 Joseph, 92, 93 Miriam, 106 Joy, 68 Moderation, 59 Judith, 106 Nonresistance, 26, 30, 31 Kingdom of heaven, 24, 2, 30-50 Oaths, Christians avoid, 99, 100 Law, Mosaic, 16-18, 36 Obedience: to God, 35, 37, Lawsuits, 31, 100-102 43, 46, 66, 85, 104; to church leadership, 73
Index Page 135 a Overseers, 48 Ransom, 31, 43 Repentance, 44-51, 81, 85 Parents, hating: meaning Resurrection, 50 of phrase, 30, 31, 67 Retaliation, forbidden to Perfection, Christian, 18, Christians, 103 30, 59, 100, 103-105 Return of Christ, 89 Perfume, 70 Rewards, after death, 62, Persecution, 32, 33, 58, 95, 89, 94, 96 96, 100 Rulership, rejection of Perseverance, need for, 56 earthly, 66 Peter: foremost apostle, 30, 32; his wife, 94 Salvation: requirements Philosophers, 20, 71, 94, for, 10-12, 18, 26, 29, 34,
3OF47 0, O11 37
OB.
87; losing, 56, 77, 78, 113; role of obedience (works), 10-12, 30, 37, 79,124
Plato, 83 Pleasure, abstention from worldly, 57, 59, 60, 63, 67,70; 76 Poor in spirit, meaning of Sanctification, 103, 104 Scripture: the basis of phrase, 24, 25, 27 truth, 112-120; heretics twist, 115, 116; interpretation of, 116 Poverty, 24, 25,27, 32,99 Power, from God, 29, 42,
Secular employment, 63, Praise, 70 Prayer: heretics say unSelf-discipline, 60, 76
Separation from the necessary, 72, 73; in general, 50, 61, 62, 66, 67, 69-80; inaudible, 71, 72,74; intercessory, 41, 47, 62, 123; no need for lengthy, 80; reveals our character, 74; should not be showy, 80 world, 55, 58-61, 64, 66, 67,71, 94, 104 Sickness, 95 Sin: causes of, 119; foreign to Christian, 124; overcoming, 118-120 Smyrna, 48 Presence of God, 69, 70, 72, 80 Providence, God's, 77 Sojourners, Christians are, 65
Page 136 The One Who Knows God Soul, 20) 22; 24,,26,,017,96,
5/ OU;64 5.77
Spiritual warfare, 55, 56 StOics, / 1 Susanna, 106 Swearing, Christians avoid, 99, 100 Temptation, 62, 63 Testaments, Old and New (use of terms), 118 Theater, 70 Torture, 100 Truth, seeking, 112 Union with God, 40, 67, 75, 104 War, 55 Wealth, Christian view of, 9-53, 66 Widows, 41, 61 Wines, 70 Wives, subjection to husbands, 107 Women, serving God, 106-109 Zaccheus, 21
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We Don't Speak Great Things—We Live Them By Mark Felix and Justin Martyr When a second-century pagan ridiculed Christians for their lack of education, one Christian replied, "We don't speak great things—we live them!" That was the essence of early Christianity. It was not a Christianity of words, but of holy, obedient living.
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First Apology. They describe the dynamic, living church of the second century and discuss what Christians in that age believed.
The First Apology of Justin Martyr is the oldest Christian apology still in existence. Justin penned this work at the risk of his own life. Apart from the inspired New Testament writings, this apology is perhaps the single most valuable work of early
Christianity. By means of it, we can look through a window in time to see what Christianity was like at the close of the apostolic age. For example, Justin takes us on a tour of a Christian baptism and a typical Sunday morning church service.
Octavius, written by a Christian lawyer named Mark Felix, takes a look at Christianity from both the pagan and Christian viewpoints. It's not only one of the most readable early Christian works, but it's also a true work of literature. In the end, Octavius is more than a challenge to the pagan Romans—it's a challenge to the modern church as well.
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LU 3 4320 00116 3015
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ISBN 092-4722-029