The Instructions of Commodianus in Favour of Christian Discipline. Against the Gods of the Heathens. (Cont.)
(Expressed in Acrostics.)
LVI. To the Dissembler.
Dost thou dissemble with the law that was given with such public announcement, crying out in the heavenly word of so many prophets? If a prophet had only cried out to the clouds,14 the word of the Lord uttered by him would surely suffice. The law of the Lord proclaims itself into so many volumes of prophets; none of them excuses wickedness; thus even thou wishest from the heart to see good things; thou art also seeking to live by deceits. Why, then, has the law itself gone forth with so much pains? Thou abusest the commands of the Lord, and yet thou callest thyself His son. Thou art seen, if thou wilt be such without reason. I say, the Almighty seeks the meek to be His sons, those who are upright with a good heart, those who are devoted to the divine law; but ye know already where He has plunged the wicked.
LVII. That Worldly Things Are Absolutely to Be Avoided.
If certain teachers, while looking for your gifts or fearing your persons, relax individual things to you, not only do I not grieve, but I am compelled to speak the truth. Thou art going to vain shows with the crowd of the evil one, where Satan is at work in the circus with din. Thou persuadest thyself that everything that shall please thee is lawful. Thou art the offspring of the Highest, mingled with the sons of the devil. Dost thou wish to see the former things which thou hast renounced? Art thou again conversant with them? What shall the Anointed One profit thee? Or if it is permitted, on account of weakness, that thou foolishly profane ... Love not the world, nor its contents. Such is God’s word, and it seems good to thee. Thou observest man’s command, and shunnest God’s. Thou trustedst to the gift whereby the teachers shut up their mouths, that they may be silent, and not tell thee the divine commands; while I speak the truth, as thou art bound look to the Highest. Assign thyself as a follower to Him whose son thou wast. If thou seekest to live, being a believing man, as do the Gentiles, the joys of the world remove thee from the grace of Christ. With an undisciplined mind thou seekest what thou presumest to be easily lawful, both thy dear actors and their musical strains; nor carest thou that the offspring of such an one should babble follies. While thou thinkest that thou art enjoying life, thou art improvidently erring. The Highest commands, and thou shunnest His righteous precepts.
LVIII. That the Christian Should Be Such.
When the Lord says that man should eat bread with groaning, here what art thou now doing, who desirest to live with joy? Thou seekest to rescind the judgment uttered by the highest God when He first formed man; thou wishest to abandon the curb of the law. If the Almighty God have bidden thee live with sweat, thou who art living in pleasure wilt already be a stranger to Him. The Scripture saith that the Lord was angry with the Jews. Their sons, refreshed with food, rose up to play. Now, therefore, why do we follow these circumcised men?15 In what respect they perished, we ought to beware; the greatest part of you, surrendered to luxuries, obey them. Thou transgressest the law in staining thyself with dyes: against thee the apostle cries out; yea, God cries out by him. Your dissoluteness, says he, in itself ruins16 you. Be, then, such as Christ wishes you to be, gentle, and in Him joyful, for in the world you are sad. Run, labour, sweat, fight with sadness. Hope comes with labour, and the palm is given to victory. If thou wishest to be refreshed, give help and encouragement to the martyr. Wait for the repose to come in the passage of death.
LIX. To the Matrons of the Church of the Living God.
Thou wishest, O Christian woman, that the matrons should be as the ladies of the world. Thou surroundest thyself with gold, or with the modest silken garment. Thou givest the terror of the law from thy ears to the wind. Thou affectest vanity with all the pomp of the devil. Thou art adorned at the looking-glass with thy curled hair turned back from thy brow. And moreover, with evil purposes, thou puttest on false medicaments, on thy pure eyes the stibium, with painted beauty, or thou dyest thy hair that it may be always black. God is the overlooker, who dives into each heart. But these things are not necessary for modest women. Pierce thy breast with chaste and modest feeling. The law of God bears witness that such laws fail from the heart which believes; to a wife approved of her husband, let it suffice that she is so, not by her dress, but by her good disposition. To put on clothes which the cold and the heat or too much sun demands, only that thou mayest be approved modest, and show forth the gifts of thy capacity among the people of God. Thou who wast formerly most illustrious, givest to thyself the guise of one who is contemptible. She who lay without life, was raised by the prayers of the widows. She deserved this, that she should be raised from death, not by her costly dress, but by her gifts. Do ye, O good matrons, flee from the adornment of vanity; such attire is fitting for women who haunt the brothels. Overcome the evil one, O modest women of Christ. Show forth all your wealth in giving. 215
LX. To the Same Again.
Hear my voice, thou who wishest to remain a Christian woman, in what way the blessed Paul commands you to be adorned. Isaiah, moreover, the teacher and author that spoke from heaven, for he detests those who follow the wickedness of the world, says: The daughters of Zion that are lifted up shall be brought low. It is not right in God that a faithful Christian woman should be adorned. Dost thou seek to go forth after the fashion of the Gentiles, O thou who art consecrated to God? God’s heralds, crying aloud in the law, condemn such to be unrighteous women, who in such wise adorn themselves. Ye stain your hair; ye paint the opening of your eyes with black; ye lift up your pretty hair one by one on your painted brow; ye anoint your cheeks with some sort of ruddy colour laid on; and, moreover, earrings hang down with very heavy weight. Ye bury your neck with necklaces; with gems and gold ye bind hands worthy of God with an evil presage. Why should I tell of your dresses, or of the whole pomp of the devil? Ye are rejecting the law when ye wish to please the world. Ye dance in your houses; instead of psalms, ye sing love songs. Thou, although thou mayest be chaste, dost not prove thyself so by following evil things. Christ therefore makes you, such as you are, equal with the Gentiles. Be pleasing to the hymned chorus, and to an appeased Christ with ardent love fervently offer your savour to Christ.
LXI. In the Church to All the People of God.
I, brethren, am not righteous who am lifted up out of the filth, nor do I exalt myself; but I grieve for you, as seeing that out of so great a people, none is crowned in the contest; certainly, even if he does not himself fight, yet let him suggest encouragement to others. Ye rebuke calamity; O belly, stuff yourself out with luxury. The brother labours in arms with a world opposed to him; and dost thou, stuffed with wealth, neither fight, nor place thyself by his side when he is fighting? O fool, dost not thou perceive that one is warring on behalf of many? The whole Church is suspended on such a one if he conquers. Thou seest that thy brother is withheld, and that he fights with the enemy. Thou desirest peace in the camp, he outside rejects it. Be pitiful, that thou mayest be before all things saved. Neither dost thou fear the Lord, who cries aloud with such an utterance; even He who commands us to give food even to our enemies. Look forward to thy meals from that Tobias who always on every day shared them entirely with the poor man. Thou seekest to feed him, O fool, who feedeth thee again. Dost thou wish that he should prepare for me, who is setting before him his burial? The brother oppressed with want, nearly languishing away, cries out at the splendidly fed, and with distended belly. What sayest thou of the Lord’s day? If he have not placed himself before, call forth a poor man from the crowd whom thou mayest take to thy dinner. In the tablets is your hope from a Christ refreshed.
LXII. To Him Who Wishes for Martyrdom
Since, O son, thou desirest martyrdom, hear. Be thou such as Abel was, or such as Isaac himself, or Stephen, who chose for himself on the way the righteous life. Thou indeed desirest that which is a matter suited for the blessed. First of all, overcome the evil one with thy good acts by living well; and when He thy King shall see thee, be thou secure. It is His own time, and we are living for both; so that if war fails, the martyrs shall go in peace. Many indeed err who say, With our blood we have overcome the wicked one; and if he remains, they are unwilling to overcome. He perishes by lying in wait, and the wicked thus feels it; but he that is lawful does not feel the punishments applied. With exclamation and with eagerness beat thy breast with thy fists. Even now, if thou hast conquered by good deeds, thou art a martyr in Him. Thou, therefore, who seekest to extol martyrdom with thy word, in peace clothe thyself with good deeds, and be secure.17
LXIII. The Daily War.
Thou seekest to wage war, O fool, as if wars were at peace. From the first formed day in the end you fight. Lust precipitates you, there is war; fight with it. Luxury persuades, neglect it; thou hast overcome the war. Be sparing of abundance of wine, lest by means of it thou shouldest go wrong. Restrain thy tongue from cursing, because with it thou adorest the Lord. Repress rage. Make thyself peaceable to all. Beware of trampling on thy inferiors when weighed down with miseries. Lend thyself as a protector only, and do no hurt. Lead yourselves in a righteous path, unstained by jealousy. In thy riches make thyself gentle to those that are of little account. Give of thy labour, clothe the naked. Thus shalt thou conquer. Lay snares for no man, since thou servest God. Look to the beginning, whence the envious enemy has perished. I am not a teacher, but the law itself teaches by its proclamation. Thou wearest such great words vainly, who in one moment seekest without labour to raise a martyrdom to Christ.
LXIV. Of the Zeal of Concupiscence.
In desiring, thence thou perishest, whilst thou art burning with envy of thy neighbour. Thou 216 extinguishest thyself, when thou inflamest thyself within. Thou art jealous, O envious man, of another who is struggling with evil, and desirest that thou mayest become equally the possessor of so much wealth. The law does not thus behold him when thou seekest to fall upon him. Depending on all things, thou livest in the lust of gain; and although thou art guilty to thyself, thou condemnest thyself by thy own judgment. The greedy survey of the eyes is never satisfied. Now, therefore, if thou mayest return and consider, lust is vain ... whence God cries out, Thou fool, this night thou art summoned. Death rushes after thee. Whose, then, shall be those talents? By hiding the unrighteous gains in the concealed treasury, when the Lord shall supply to every one his daily life. Let another accumulate; do thou seek to live well. And when thy heart is conscious of God, thou shalt be victor over all things; yet I do not say that thou shouldest boast thyself in public, when thou art watching for thy day by living without fraud. The bird perishes in the midst of food, or carelessly sticks fast in the bird-lime. Think that in thy simplicity thou hast much to beware of. Let others transgress these bounds. Do thou always look forward.
LXV. They Who Give from Evil.
Why dost thou senselessly feign thyself good by the wound of another? Whence thou bestowest, another is daily weeping. Dost not thou believe that the Lord sees those things from heaven? The Highest says, He does not prove of the gifts of the wicked. Thou shalt break forth upon the wretched when thou shalt have gained a place. One gives gifts that he may make another of no account; or if thou hast lent on usury, taking twenty-four per cent, thou wishest to bestow charity that thou mayest purge thyself, as being evil, with that which is evil. The Almighty absolutely rejects such works as these. Thou hast given that which has been wrung from tears; that candidate, oppressed with ungrateful usuries, and become needy, deplores it. Besides having obtained an opportunity for the exactors, thy enemy for the present is the people; thou consecrated, hast become, wicked for reward. Also thou wishest to atone for thyself by the gain of wages. O wicked one, thou deceivest thyself, but none else.
LXVI. Of a Deceitful Peace.
The arranged time comes to our people; there is peace in the world; and, at the same time, ruin is weighing us down from the enticement of the world, (the destruction) of the reckless people whom ye have rent into schism. Either obey the law of the city, or depart from it. Ye behold the mote sticking in our eyes, and will not see the beam in your own. A treacherous peace is coming to you; persecution is rife; the wounds do not appear; and thus, without slaughter, ye are destroyed. War is waged in secret, because, in the midst of peace itself, scarcely one of you has behaved himself with caution. O badly fortified, and foretold for slaughter, ye praise a treacherous peace, a peace that is mischievous to you. Having become the soldiers of another than Christ, ye have perished.
LXVII. To the Readers.
I warn certain readers only to consider, and to give material to others by an example of life, to avoid strife, and to shun so many quarrels; to repress terror, and never to be proud; moreover, denounce the righteous obedience of wicked men. Make yourselves like to Christ your Master, O little ones. Be among the lilies of the field by your benefits; ye have become blessed when ye bear the edicts; ye are flowers in the congregation; ye are Christ’s lanterns. Keep what ye are, and ye shall be able to tell it.
LXVIII. To Ministers.
Exercise the mystery of Christ, O deacons, with purity; therefore, O ministers, do the commands of your Master; do not play the person of a righteous judge; strengthen your office by all things, as learned men, looking upwards, always devoted to the Supreme God. Render the faithful sacred ministries of the altar to God, prepared in divine matters to set an example; yourselves incline your head to the pastors, so shall it come to pass that ye may be approved of Christ.
LXIX. To God’s Shepherds.
A shepherd, if he shall have confessed, has doubled his conflict. Moreover, the apostle bids that such should be teachers. Let him be a patient ruler; let him know when he may relax the reins; let him terrify at first, and then anoint with honey; and let him first observe to do himself what he says. The shepherd who minds worldly things is esteemed in fault, against whose countenance thou mightest dare to say anything. Gehenna itself bubbles up in hell with rumours. Woe to the wretched people which wavers with doubtful brow! if such a shepherd shall be present to it, it is almost mined. But a devout man restrains it, governing rightly. The swarms are rejoiced under suitable kings; in such there is hope, and the entire Church lives.
LXX. I Speak to the Elder-Born.
The time demands that I alone should speak to you truth.
He is often admonished by one word which 217 many refuse. I wish you to turn your hatred against me alone, that the hearts of all may tremble at the tempter. Look to the saying that truly begets hatred, (and consider) how many things I have lately indeed foretold concerning a delusive peace, while, alas, the enticing seducer has come upon you unawares, and because ye have not known how that his wiles were imminent, ye have perished; ye work absolutely bitter things, but that is itself the characteristic of the world; not any one for whom ye intercede acts for nothing. He who takes refuge from your fire, plunges in the whirlpool. Then the wretch, stripped naked, seeks assistance from you. The judges themselves shudder at your frauds .... of a shorter title, I should not labour at so many lines. Ye who teach, look upon those to whom ye willingly tend, when for yourselves ye both receive banquets and feed upon them. For those things are ye already almost entering the foundations of the earth.
LXXI. To Visit the Sick.
If thy brother should be weak — I speak of the poor man — do not empty-handed visit such an one as he lies ill. Do good under God; pay your obedience by your money. Thence he shall be restored; or if he should perish, let a poor man be refreshed, who has nothing wherewith to pay you, but the Founder and Author of the world on his behalf. Or if it should displease thee to go to the poor man, always hateful, send money, and something whence he may recover himself. And, similarly, if thy poor sister lies upon a sick-bed, let your matrons begin to bear her victuals. God Himself cries out, Break thy bread to the needy. There is no need to visit with words, but with benefits. It is wicked that thy brother should be sick through want of food. Satisfy him not with words. He needs meat and drink. Look upon such assuredly weakened, who are not able to act for themselves. Give to them at once. I pledge my word that fourfold shall be given you by God.
LXXII. To the Poor in Health.
What can healthful poverty do, unless wealth be present? Assuredly, if thou hast the means, at once communicate also to thy brother. Be responsible to thyself for one, lest thou shouldst be said to be proud. I promise that thou shalt live more secure than the rich man. Receive into thy ears the teaching of the great Solomon: God hates the poor man to be a pleader on high. (Pro_23:11) Therefore submit thyself, and give honour to Him that is powerful; for the soft speech — thou knowest the proverb — melts. (Pro_15:1) One is conquered by service, even although there be an ancient anger. If the tongue be silent, thou hast found nothing better. If there should not wholesomely be an art whereby life may be governed, either give aid or direction by the command of Him that is mighty. Let it not shame or grieve you that a healthy man should have faith. In the treasury, besides, thou oughtest to give of thy labour, even as that widow whom the Anointed One preferred. (Mar_12:42; Luk_21:2)
LXXIII. That Sons Are Not to Be Bewailed.
Although the death of sons leaves grief for the heart, yet it is not right either to go forth in black garments, or to bewail them. The Lord prudently says that ye must grieve with the mind, not with outward show, which is finished in the week. In the book of Solomon the promises of the Lord concerning the resurrection are forgotten if thou wouldest make thy sons martyrs, and thus with thy voice will bewail them. Art thou not ashamed without restraint to lament thy sons, like the Gentiles? Thou tearest thy face, thou beatest thy breast, thou takest off thy garments; and dost thou not fear the Lord, whose kingdom thou desirest to behold? Mourn as it is right, but do not do wrong on their behalf. Ye therefore are such. What less than Gentiles are ye? Ye do as the crowds that are descended from the diabolical stock. Ye cry that they are extinct. With what advantage, O false one, thou hast perished! The father has not led his son with grief to be slain at the altar, nor has the prophet mourned over a deceased son with grief, nor even has a weeping parent. But one devoted to God was hastily dying.
LXXIV. Of Funeral Pomp.
Thou who seekest to be careful of the pomp of death art in error. As a servant of God, thou oughtest even in death to please Him. Alas that the lifeless body should be adorned in death! O true vanity, to desire honour for the dead! A mind enchained to the world; not even in death devoted to Christ. Thou knowest the proverbs. He wished to be carried through the forum. Thus ye, who are like to him, and living with untrained mind, wish to have a happy and blessed day at your death, that the people may come together, and that you may see praise with mourning. Thou dost not foresee whither thou mayest deserve to go when dead. Lo, they are following thee; and thou, perchance, art already burning, being driven to punishment. What will the pomp benefit the dead man? Thou shalt be accused, who seekest them on account of those gatherings. Thou desirest to live under idols. Thou deceivest thyself. 218
LXXV. To the Clerks.
They will assemble together at Easter, that day of ours most blessed; and let them rejoice, who ask for divine entertainments. Let what is sufficient be expended upon them, wine and food. Look back at the source whence these things may be told on your behalf. Ye are wanting in a gift to Christ, in moderate expenditure. Since ye yourselves do it not, in what manner can ye persuade the righteousness of the law to such people, even once in the year? Thus often blasphemy suggests to many concerning you.
LXXVI. Of Those Who Gossip, and of Silence.
When a thing appears to anybody of no consequence, and is not shunned, and it rushes forth, as if easy, whilst thou abusest it. Fables assist it when thou comest to pour out prayers, or to beat thy breast for thy daily sin. The trumpet of the heralds sounds forth, while the reader is reading, that the ears may be open, and thou rather impedest them. Thou art luxurious with thy lips, with which thou oughtest to groan. Shut up thy breast to evils, or loose them in thy breast. But since the possession of money gives barefacedness to the wealthy, thence every one perishes when they are most trusting to themselves. Thus, moreover, the women assemble, as if they would enter the bath. They press closely, and make of God’s house as if it were a fair. Certainly the Lord frightened the house of prayer. The Lord’s priest commanded with “sursum corda,” when prayer was to be made, that your silence should be made. Thou answerest fluently, and moreover abstainest not from promises. He entreats the Highest on behalf of a devoted people, lest any one should perish, and thou turnest thyself to fables. Thou mockest at him, or detractest from thy neighbour’s reputation. Thou speakest in an undisciplined manner, as if God were absent — as if He who made all things neither hears nor sees.
LXXVII. To the Drunkards.
I place no limit to a drunkard; but I prefer a beast. From those who are proud in drinking thou withdrawest in thine inner mind, holding the power of the ruler, O fool, among Cyclopes, Thence in the histories thou criest, While I am dead I drink not. Be it mine to drink the best things, and to be wise in heart. Rather give assistance (what more seekest thou to abuse?) to the lowest pauper, and ye shall both be refreshed. If thou doest such things, thou extinguishest Gehenna for thyself.
LXXVIII. To the Pastors.
Thou who seekest to feed others, and hast prepared what thou couldest by assiduously feeding, hast done rightly. But still look after the poor man, who cannot feed thee again: then will thy table be approved by the one God. The Almighty has bidden such even especially to be fed. Consider, when thou feedest the sick, thou art also lending to the High One. In that thing the Lord has wished that you should stand before Him approved.
LXXIX. To the Petitioners.
If thou desirest, when praying, to be heard from heaven, break the chains from the lurking-places of wickedness; or if, pitying the poor, thou prayest by thy benefits, doubt not but what thou shalt have asked may be given to the petitioner. Then truly, if void of benefits, thou adorest God, do not thus at all make thy prayers vainly.
LXXX. The Name of the Man of Gaza.
Ye who are to be inhabitants of the heavens with God-Christ, hold fast the beginning, look at all things from heaven. Let simplicity, let meekness dwell in your body. Be not angry with thy devout brother without a cause, for ye shall receive whatever ye may have done from him. This has pleased Christ, that the dead should rise again, yea, with their bodies; and those, too, whom in this world the fire has burned, when six thousand years are completed, and the world has come to an end. The heaven in the meantime is changed with an altered course, for then the wicked are burnt up with divine fire. The creature with groaning burns with the anger of the highest God. Those who are more worthy, and who are begotten of an illustrious stem, and the men of nobility under the conquered Antichrist, according to God’s command living again in the world for a thousand years, indeed, that they may serve the saints, and the High One, under a servile yoke, that they may bear victuals on their neck. Moreover, that they may be judged again when the reign is finished. They who make God of no account when the thousandth year is finished shall perish by fire, when they themselves shall speak to the mountains. All flesh in the monuments and tombs is restored according to its deed: they are plunged in hell; they bear their punishments in the world; they are shown to them, and they read the things transacted from heaven; the reward according to one’s deeds in a perpetual tyranny. I cannot comprehend all things in a little treatise; the curiosity of the learned men shall find my name in this.18 219
Elucidation.
I know nothing of the second poem of our author, and am indebted for the following particular to Dr. Schaff.19
It is an apologetic poem against Jews and Gentiles, written in uncouth hexameters, and discusses in forty-seven sections the doctrine concerning God and the Redeemer and mankind. It treats the names of Son and Father; and here, probably, he lays himself open to the charge of Patripassian heresy. He passes to the obstacles encountered by the Gospel, warns the Jews and the Gentiles to forsake their unprofitable devotions, and enlarges on the eschatology, as he conceives of it. Let me now quote textually as follows: —
“The most interesting part of the second poem is the conclusion. It contains a fuller description of Antichrist than the first poem. The author expects that the end of the world will come with the seventh persecution. The Goths will conquer Rome and redeem the Christians; but then Nero will appear as the heathen Antichrist, reconquer Rome, and rage against the Christians three years and a half. He will be conquered in turn by the Jewish and real Antichrist from the East, who, after the defeat of Nero and the burning of Rome, will return to Judea, perform false miracles, and be worshipped by the Jews. At last Christ appears, that is, God himself (from the Monarchian stand-point of the author) with the lost Twelve tribes [?] as his army, which had lived beyond Persia in happy simplicity and virtue. Under astounding phenomena of nature he will conquer Antichrist and his host, convert all nations, and take possession of the holy city of Jerusalem.”
This idea of a double Antichrist re-appears in Lactantius, Inst. Div., vii. 16 seqq.
This second poem was discovered by Cardinal Pitra in 1852. The two poems were edited by E. Ludwig, Leipzig, 1877 and 1878.
FOOTNOTES
14 Or, “If one prophet only had cried out to the world.”
15 Sponte profectos.
16 Deperdunt.
17 [Compare Clement’s reproof, vol. 2. p. 423, this series.]
18 [Dr. Schaff says this Nomen Gazaei may indicate his possession of the wealth of truth, etc. But, if we read the acrostical initials of the verses backwards, we find the name Commodianus Mendicus Christi, which betokens his poverty also, in the spirit of St. Paul (2Co_6:10; also, Rev_2:9), which our author would naturally make emphatic here.]
