Against the Galileans 30


56 But why do I discuss at length these teachings of theirs,124 when we may easily see whether they have any force? For they assert that God, after the earlier law, appointed the second. For, say they, the former arose with a view to a certain occasion and was circumscribed by definite periods of time, but this later law was revealed because the law of Moses was circumscribed by time and place. That they say this falsely I will clearly show by quoting from the books of Moses not merely ten but ten thousand passages as evidence, where he says that the law is for all time. Now listen to a passage from Exodus: And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance forever; the first day shall ye put away leaven out of your houses.[ Exodus 12. 14-15] . . . Many passages to the same effect are still left, but on account of their number I refrain from citing them to prove that the law of Moses was to last for all time. But do you point out to me where there is any statement by Moses of what was later on rashly uttered by Paul, I mean that Christ is the end of the law[ Romans 10. 4]. Where does God announce to the Hebrews a second law besides that which was established? Nowhere does it occur, not even a revision of the established law. For listen again to the words of Moses : Ye shall not add unto the word which I command you, neither shall ye diminish aught from it. Keep the commandments of the Lord your God which I command you this day[ Deuteronomy 4. 2]. And Cursed be every man who does not abide by them all[ Deuteronomy 27, 26, Galatians 3. 10]. But you have thought it a slight thing to diminish and to add to the things which were written in the law; and to transgress it completely you have thought to be in every way more manly and more high-spirited, because you do not look to the truth but to that which will persuade all men.

57 But you are so misguided that you have not even remained faithful to the teachings that were handed down to you by the apostles. And these also have been altered., so as to be worse and more impious, by those who came after. At any rate neither Paul nor Matthew nor Luke nor Mark ventured to call Jesus God. But the worthy John, since he perceived that a great number of people in many of the towns of Greece and Italy had already been infected by this disease, and because he heard, I suppose, that even the tombs of Peter and Paul were being worshipped ----secretly, it is true, but still he did hear this,----he, I say, was the first to venture to call Jesus God. And after he had spoken briefly about John the Baptist he referred again to the Word which he was proclaiming, and said, And the Word was made flesh, and dwelt among us[ John 1. 14]. But how, he does not say, because he was ashamed. Nowhere, however, does he call him either Jesus or Christ, so long as he calls him God and the Word, but as it were insensibly and secretly he steals away our ears, and says that John the Baptist bore this witness on behalf of Jesus Christ, that in very truth he it is whom we must believe to be God the Word. But that John says this concerning Jesus Christ I for my part do not deny. And yet certain of the impious think that Jesus Christ is quite distinct from the Word that was proclaimed by John. That however is not the case. For he whom John himself calls God the Word, this is he who, says he, was recognised by John the Baptist to be Jesus Christ. Observe accordingly how cautiously, how quietly and insensibly he introduces into the drama the crowning word of his impiety; and he is so rascally and deceitful that he rears his head once more to add, No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him[ John 1. 18]. Then is this only begotten Son which is in the bosom of the Father the God who is the Word and became flesh? And if, as I think, it is indeed he, you also have certainly beheld God. For He dwelt among you, and ye beheld his glory[ John 1. 19]. Why then do you add to this that No man hath seen God at any time? For ye have indeed seen, if not God the Father, still God who is the Word. But if the only begotten Son is one person and the God who is the Word another, as I have heard from certain of your sect, then it appears that not even John made that rash statement.

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