AGAINST THE CHRISTIANS1
Porphyry
This work of Porphyry consisted of Fifteen Books, and is unfortunately lost. It is frequently mentioned by the Fathers of the Church, from whose writings the following particulars are collected.
The First Book appears to have contained a development of the contrariety of the Scriptures2, and proofs that they did not proceed from Divinity, but from men. To this end Porphyry especially adduces what Paul writes to the Galatians, chap. ii.
power and the highest power, he first produced from himself
by venerating5 these, the highest God will be in a greater
power.
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viz. that "when Peter came to Antioch, he withstood him to his face, because he was to be blamed." Hence Porphyry infers, "that the Apostles, and indeed the chief of them, did not publicly study the salvation9 of all men, but that each of them was privately10 attentive11 to his own renown12." This the Fathers testify in more than one place. See the Commentary of Jerome on the above-mentioned Epistle. Jerome also, in his 89th Epistle to Augustin, informs us that Porphyry says, "that Peter and Paul opposed each other in a puerile13 contest, and that Paul was envious14 of the virtue15 of Peter."
The Third Book treated of the interpretation16 of the Scriptures, in which Porphyry condemned17 the mode of explaining them adopted by the commentators18, and especially the allegories of Origen. This is evident from a long extract from this work of Porphyry given by Eusebius in Hist. Eccl. lib. i. cap. 13.
The Fourth Book treated of the Mosaic19 history and the antiquities20 of the Jews, as we learn from Eusebius, Proep. Evang. lib. i. cap. 9, and from Theo-doret, Serm. ii. Therap.
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prophecy of Daniel. Of this work Jerome thus speaks in the Preface to his Commentary on that prophet: "Porphyry's twelfth book is against the prophet Daniel, as he was unwilling23 to admit that it was written by that prophet, but contends that it was composed by a person in Jud?a named Epiphanes, and who lived in the time of Antiochus. Hence he says, that Daniel does not so much narrate24 future as past events. Lastly, he asserts, that whatever is related as far as to the reign25 of Antiochus contains a true history; but that all that is said posterior to this time, as the writer was ignorant of futurity, is false."
The Thirteenth Book also, according to Jerome*, was written against the same prophet; in which book, speaking of the "abomination of desolation," as it is called by Daniel, (when standing26 in the sacred place,) he says many reproachful things of the Christians.
The same Jerome likewise, in Epist. ci., ad Pam-machium, testifies, that Porphyry accuses the history of the Evangelists of falsehood, and says** that Christ, after he had told his brethren that he should
* Vid. lib. iv. Comment, in 24 Cap. Matth.
** Lib. ii. adversus Pelagianos.
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not go up to the feast of tabernacles, yet afterwards went up to it (John vii.). Hence Porphyry accuses him of inconstancy and mutability. Jerome's observation on this is curious, viz. "Nesciens omnia scandala ad carnem esse referenda."
Jerome adds (in Lib. Quasst. Hebraic, in Genesin) "that Porphyry calumniates27 the Evangelists for making a miracle to the ignorant, by asserting that Christ walked on the sea, calling the lake Genezareth the sea." He likewise says, that Porphyry called the miracles which were performed at the sepulchres of the martyrs28, "the delusions29 of evil demons30."
The following remarkable31 passage from one of the lost writings of Porphyry relative to the Christians, is preserved by Augustin in his Treatise32 De Civit. lib. xix. cap. 23.
"Sunt spiritus terreni minimi loco terreno quodam malorum d?monum potestati subjecti. Ab his sapientes Hebr?orum, quorum33 unus iste etiam Jesus fuit, sicut audivisti divina Apollonis oracula qu? superius dicta sunt. Ab his ergo Heb?i dsemonibus pessimis et minoribus spiritibus vetabant religiosos, et ipsis vacare prohibebant: venerari autem magis coelestes Deos, amplius autem venerari Deum patrem. Hoc autem et Dii pr?cipiunt, et in
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superioibus ostendimus, quemadmodum animadvertere ad Deum monent, et ilium colère ubique imperant. Verum indocti et impi? naturae, quibus vere Fatum non concessit a Dius dona obtinere, neque habere Jovis immortalis notitiam, non audientes Deos et divinos viros; Deos quidem omnes recusaverunt, prohibitos autem d?mones non solum nullis odiis insequi, sed etiam revereri delegerunt. Deum autem simulantes se colère, ea sola per quae Deus adoratur, non agunt. Nam Deus quidem utpote omnium pater nullius indiget: sed nobis est bene, cum eum per justitiam et castitatem, aliasque virtutes adoramus, ipsam vitam precem ad ipsum fa-cientes, per imitationem et inquisitionem de ipso. Inquisitio enim purgat, imitatio deificat affectionem ad ipsum operando."
i. e. "There are terrene spirits of the lowest order, who in a certain terrene place are subject to the power of evil demons. From these were derived35 the wise men of the Hebrews, of whom Jesus also was one; as you have heard the divine oracles36 of Apollo above mentioned assert. From these worst of demons therefore, and lesser37 spirits of the Hebrew, the oracles forbid the religious, and prohibit from paying attention to them, but exhort38 them rather to venerate7 the celestial39 gods, and still more the father of the gods. And we have above
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shown how the gods admonish40 us to look to Divinity, and everywhere command us to worship him. But the unlearned and impious natures, to whom Fate has not granted truly to obtain gifts from the gods, and to have a knowledge of immortal34 Jupiter,—these not attending to the gods and divine men, reject indeed all the gods, and are so far from hating prohibited demons, that they even choose to reverence41 them*. But pretending that they worship God, they do not perform those things through which alone God is adored. For God, indeed, as being the father of all things, is not in want of any thing; but it is well with us when we adore him through justice and continence, and the other
not affect, nor can religious honours be of any advantage to
the gods; and the soul from its middle nature is not always
able to pursue that which is right Besides, it is not
improbable that impiety is a species of punishment; for
those who have known and at the same time despised the gods,
we may reasonably suppose will in another life be deprived
of the knowledge of their nature. And those who have
honoured their proper sovereigns as gods, shall be cut off
from the divinities, as the punishment of their impiety."
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virtues47, making our life a prayer to him through the imitation and investigation48 of him. For investigation purifies, but imitation deifies the affection of the mind by energizing49 about divinity."
The following extract from Porphyry concerning a pestilence50 which raged for many years at Rome, and could not be mitigated51 by any sacrifices, is preserved by Theodoret: "[—Greek—]." i. e. "The Christians now wonder that the city has been for so many years attacked by disease, the advent52 [or manifest appearance] of Esculapius and the other gods no longer existing. For Jesus being now reverenced53 and worshiped, no one any longer derives54 any public benefit from the gods."
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1 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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2 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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3 ineffable | |
adj.无法表达的,不可言喻的 | |
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4 allied | |
adj.协约国的;同盟国的 | |
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5 venerating | |
敬重(某人或某事物),崇敬( venerate的现在分词 ) | |
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6 venerated | |
敬重(某人或某事物),崇敬( venerate的过去式和过去分词 ) | |
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7 venerate | |
v.尊敬,崇敬,崇拜 | |
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8 veneration | |
n.尊敬,崇拜 | |
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9 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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10 privately | |
adv.以私人的身份,悄悄地,私下地 | |
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11 attentive | |
adj.注意的,专心的;关心(别人)的,殷勤的 | |
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12 renown | |
n.声誉,名望 | |
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13 puerile | |
adj.幼稚的,儿童的 | |
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14 envious | |
adj.嫉妒的,羡慕的 | |
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15 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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16 interpretation | |
n.解释,说明,描述;艺术处理 | |
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17 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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18 commentators | |
n.评论员( commentator的名词复数 );时事评论员;注释者;实况广播员 | |
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19 mosaic | |
n./adj.镶嵌细工的,镶嵌工艺品的,嵌花式的 | |
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20 antiquities | |
n.古老( antiquity的名词复数 );古迹;古人们;古代的风俗习惯 | |
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21 celebrated | |
adj.有名的,声誉卓著的 | |
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22 strenuously | |
adv.奋发地,费力地 | |
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23 unwilling | |
adj.不情愿的 | |
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24 narrate | |
v.讲,叙述 | |
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25 reign | |
n.统治时期,统治,支配,盛行;v.占优势 | |
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26 standing | |
n.持续,地位;adj.永久的,不动的,直立的,不流动的 | |
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27 calumniates | |
v.诽谤,中伤( calumniate的第三人称单数 ) | |
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28 martyrs | |
n.martyr的复数形式;烈士( martyr的名词复数 );殉道者;殉教者;乞怜者(向人诉苦以博取同情) | |
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29 delusions | |
n.欺骗( delusion的名词复数 );谬见;错觉;妄想 | |
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30 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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31 remarkable | |
adj.显著的,异常的,非凡的,值得注意的 | |
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32 treatise | |
n.专著;(专题)论文 | |
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33 quorum | |
n.法定人数 | |
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34 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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35 derived | |
vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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36 oracles | |
神示所( oracle的名词复数 ); 神谕; 圣贤; 哲人 | |
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37 lesser | |
adj.次要的,较小的;adv.较小地,较少地 | |
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38 exhort | |
v.规劝,告诫 | |
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39 celestial | |
adj.天体的;天上的 | |
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40 admonish | |
v.训戒;警告;劝告 | |
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41 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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42 platonic | |
adj.精神的;柏拉图(哲学)的 | |
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43 alluding | |
提及,暗指( allude的现在分词 ) | |
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44 impiety | |
n.不敬;不孝 | |
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45 subsist | |
vi.生存,存在,供养 | |
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46 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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47 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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48 investigation | |
n.调查,调查研究 | |
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49 energizing | |
v.给予…精力,能量( energize的现在分词 );使通电 | |
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50 pestilence | |
n.瘟疫 | |
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51 mitigated | |
v.减轻,缓和( mitigate的过去式和过去分词 ) | |
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52 advent | |
n.(重要事件等的)到来,来临 | |
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53 reverenced | |
v.尊敬,崇敬( reverence的过去式和过去分词 );敬礼 | |
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54 derives | |
v.得到( derive的第三人称单数 );(从…中)得到获得;源于;(从…中)提取 | |
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