Macarius Magnes
Apocriticus

BOOK IV

CHAPTER XXI

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CHAPTER XXI. Objection based on the immortal angels (Matt. xxii. 29-30), and the finger of God, with which He wrote on the tables of stone (Exod. xxxi. 18).

At any rate, if you say that angels stand before God, who are not subject to feeling and death, and immortal in their nature, whom we ourselves speak of as gods, because they are close to the Godhead, why do we dispute about a name ? And are we to consider it only a difference of nomenclature ? 295 For she who is called by the Greeks Athene is called by the Romans Minerva; and the Egyptians, Syrians, and Thracians address her by some other name. But I suppose nothing in the invocation of the goddess is changed or lost by the difference of the names. The difference therefore is not great, whether a man calls them gods or angels, since their divine nature bears witness to them, as when Matthew writes thus: "And Jesus answered and said, Ye do err, not knowing the scriptures, nor the power of God; for in the resurrection they neither marry nor are given in marriage, but are as the angels in heaven" (Matt. xxii. 29-30). Since therefore He confesses that the angels have a share in the divine nature,296 those who make a suitable object of reverence for the gods, do not think that the god297 is in the wood or stone or bronze from which the image is manufactured, nor do they consider that, if any part of the statue is cut off, it detracts from the power of the god. For the images of living creatures and the temples were set up by the ancients for the sake of remembrance, in order that those who approach thither might come to the knowledge of the god when they go; or, that, as they |146 observe a special time and purify themselves generally,298 they may make use of prayers and supplications, asking from them the things of which each has need. For if a man makes an image of a friend, of course he does not think that the friend is in it, or that the limbs of his body are included in the various parts of the ; but honour is shown towards the friend by means of the image. But in the case of the sacrifices that are brought to the gods, these are hot so much a bringing of honour to them as a proof of the inclination of the worshippers, to show that they are not without a sense of gratitude. It is reasonable that the form of the statues should be the fashion of a man, since man is reckoned to be the fairest of living creatures and an image of God. It is possible to get hold of this doctrine from another saying, which asserts positively that God has fingers, with which He writes, saying, "And he gave to Moses the two tables which were written by the finger of God" (Exod. xxxi. 18). Moreover, the Christians also, imitating the erection of the temples, build very large houses,299 into which they go together and pray, although there is nothing to prevent them from doing this in their own houses, since the Lord 300 certainly hears from every place. |147





2951 These first sentences are placed by Nicephorus under the objection of the previous chapter. It is to be noted that the matter of naming was mentioned there, and answered by Macarius, whereas his answer to this question is silent on this point. It is therefore possible that Nicephorus preserves the right order.



2962 An ancient reader was unable to restrain himself, and wrote in the margin of the MS., "This is not true."



2973 Blondel gives Qeo&j, not qeo&j, in this passage.



2981 There may be something wrong about to_ loipo_n kaqareu&ontaj. Nicephorus reads tw~n loipw~n.



2992 This statement has been taken as proof that the author wrote after the beginning of the new encouragement of Christianity shown by Constantine. For during the period that it was an unlawful religion (till A.D. 312), there were not the larger churches, which began to be built immediately afterwards. But the force of the argument is weakened by the many reasons there are for believing that the philosopher's date is earlier.



3003 tou~ kuri/on is an addition by Nicephorus. It scarcely sounds like the language of the objector, but a subject of some sort is wanted.



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