41. On receiving this
epistle, Archelaus was astonished at the man’s boldness.
But in the meantime, as the case called for the transmission of a
speedy reply, he immediately sent off a letter with reference to the
statements made by Diodorus. That epistle ran in the following
terms:1892
| 1892
This epistle is edited not only from the Codex Casinensis, but also by
Valesius from the Codex Bobiensis. The most important varieties
of reading shall therefore be noted. |
—
Archelaus sends greeting to the presbyter Diodorus, his
honourable son.
The receipt of your letter has rejoiced me
exceedingly, my dearly beloved friend. I have been given to
understand, moreover, that this man, who made his way to me before
these days, and sought to introduce a novel kind of knowledge here,
different from what is apostolic and ecclesiastical, has also come to
you. To that person, indeed, I gave no place: for
presently, when we held a disputation together, he was confuted.
And I could wish now to transcribe for your behoof all the arguments of
which I made use on that occasion, so that by means of these you might
get an idea of what that man’s faith is. But as that could
be done only with leisure at my disposal, I have deemed it requisite,
in view of the immediate exigency, to write a short reply to you with
reference to what you have written me on the subject of the statements
advanced by him. I understand, then, that his chief1893
| 1893
Summum studium. But the Codex Bobiensis reads suum
studium. |
effort was
directed to
prove that the
law of
Moses is not consonant with the
law
of
Christ; and this position he attempted to found on the
authority of
our Scriptures. Well, on the other
hand, not only did we
establish the
law of
Moses, and all things which are written in it, by
the same Scripture; but we also
proved that the whole Old Testament
agrees with the New Testament, and is in
perfect harmony with the same,
and that they form really one texture, just as a person may see one and
the same
robe made up of weft and warp together.
1894
| 1894
Reading “ex subtegmine atque stamine,” etc., with the Codex
Bobiensis, instead of “subtemine et, quæ stamine,”
etc., as it is given in the Codex Casinensis. [A beautiful
anticipation of Augustine’s dictum, “The New
is veiled in the Old, the Old unveiled in the
New.”] |
For the
truth is simply this,
that just as we trace the
purple in a
robe, so, if we may thus express
it, we can
discern the New Testament in the texture of the Old
Testament; for we see the
glory of the
Lord mirrored in the
same.
1895
| 1895 We
read here “gloriam enim Domini in eodem speculamur.”
The Codex Bobiensis is vitiated here, giving gloriam um Domini,
which was changed by Valesius into gloriam Jesu, etc. |
We are
not therefore to cast aside the mirror,
1896
| 1896
Reading, with the Codex Bobiensis, “speculum, cum nobis ipsam
imaginem,” etc., instead of “speculum nobis per ipsam
imaginem,” etc. |
seeing that it shows us the genuine
image of the things themselves, faithfully and truly; but, on the
contrary, we ought to honour it all the more. Think you, indeed,
that the
boy who is brought by his pædagogue to the
teachers of
learning
1897
| 1897
[Here is the literal use of the word “pædagogue,” with
which Clement took liberties. Vol. ii. p. 209, note 3, this
series.] Adopting “qui ad doctores a pædagogo,”
instead of “qui a doctore iis a pædagogo.” |
when he is
yet a very little fellow, ought to hold that pædagogue in no
honour
1898
| 1898
“Dehonorare,” or, as in the Codex Bobiensis,
“dehonestare.” |
after he has
grown up to manhood, simply because he needs his services
1899
| 1899
Reading “opera ejus non indiget.” But the Codex
Casinensis gives “ore ejus,” etc. |
no longer, but
can make his course without any assistance from that attendant to the
schools, and quickly find his way to the lecture-
rooms? Or, to
take another instance, would it be right for the
child who has been
nourished on
milk at first, after he has grown to be capable of
receiving stronger meats, then injuriously to spurn the breasts of his
nurse, and conceive a horror of them? Nay, rather he should
honour and cherish them, and confess himself a
debtor to their good
services. We may also make use, if it please you, of another
illustration. A certain man on one occasion having noticed an
infant exposed on the
ground and already suffering excessively, picked it up, and undertook
to rear it in his own
house until it should reach the age of
youth, and
sustained all the toils and
anxieties which are wont to fall to the lot
of those who have to bring up
children. After a time, however, it
happened that he who was the
child’s
natural father came seeking
the
boy, and found him with this person who had brought him
up.
1900
| 1900 The Codex
Bobiensis reads here, “accidit vero post tempus ut is
qui…requireret,” etc. The other codex has,
“accedit vero post tempus is qui…requirere.” |
What ought
this
boy to do on learning that this is his real
father? For I
speak, of course, of a
boy of the right type. Would he not see to
it, that he who had brought him up should be recompensed with liberal
gifts; and would he not then follow his
natural father, having his
proper inheritance in view
1901
| 1901 Reading
pro respectu with Codex Bobiensis. The other codex gives
prospectu. |
Even so, then, I think we must suppose
that that distinguished
servant of
God,
Moses, in a manner something
like this, found
1902
| 1902 Reading
invenisse. The Codex Casinensis gives venisse. |
a people
afflicted by the Egyptians; and he took this people to himself, and
nurtured them in the
desert like a
father, and
instructed them like a
teacher, and ruled them as a
magistrate. This people he also
preserved against the coming of him whose people they were. And
after a considerable period the
father1903
did come, and did receive, his
sheep. Now will not that
guardian be honoured in all things by
him to whom he
delivered that
flock; and will he not be
glorified by
those who have been
preserved by him? Who, then, can be so
senseless, my dearly
beloved Diodorus, as to say that those are aliens
to each other who have been allied with each other, who have prophesied
in turn for each other, and who have shown
signs and
wonders which are
equal and similar, the one to the other, and of like
nature with each
other;
1904
| 1904 Reading
cognata, with Codex Bobiensis, instead of cognita. |
or rather, to
speak in
truth, which
belong wholly to the same stock the one with the
other? For, indeed,
Moses first said to the people:
“A
Prophet will the
Lord our
God raise up unto you, like unto
me.”
1905
And
Jesus
afterwards said: “For
Moses spake of me.”
1906
You
see
1907
| 1907 We
adopt the reading vides, instead of the faulty unde of
the Codex Casinensis. |
how these twain
give the right
hand to each other, although
1908
| 1908
Reading quamvis for quum. |
the one was the
prophet and the other was
the
beloved Son,
1909
and although in
the one we are to recognise the
faithful servant, but in the other the
Lord Himself. Now, on the other
hand, I might refer to the fact,
that one who of old was
minded to make his way to the
schools without
the pædagogue was not taken in by the master. For the master
said: “I will not receive him unless he accepts the
pædagogue.” And who the person is, who is spoken of
under that figure, I shall briefly explain. There was a certain
rich man,
1910
who lived after the
manner of the Gentiles, and passed his time in great luxury every day;
and there was also another man, a
poor man, who was his neighbour, and
who was unable to procure even his
daily bread. It happened that
both these men departed this
life, that they both descended into the
grave,
1911
| 1911
Infernum. [Sheol, rather, or Hades.] |
and that the
poor
man was conveyed into the place of
rest, and so forth, as is known to
you. But, furthermore, that
rich man had also five
brothers,
living as he too had lived, and disturbed by no doubt as to lessons
which they had
learned at
home from such a master. The
rich man
then entreated that these should be
instructed in the superior
doctrine
together and at once.
1912
| 1912 The
reading of the Codex Casinensis is, “rogavit dives simul uno
tempore ut edisceret majorem doctrinam.” But the other
codex gives, “uno tempore discere majorem doctrinam ab
Abraham” = entreated that he might learn the superior doctrine of
Abraham. For edisceret we may read with Routh
ediscerent. |
But
Abraham, knowing that they still
stood in need of the pædagogue, said to him: “They
have Moses and the prophets.” For if they received not
these, so as to have their course directed by him, i.e.,
Moses,
as by a pædagogue, they would not be capable of accepting the
doctrine of the superior master.
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