But I went up by revelation, and communicated to them that Gospel which I preached among the Gentiles."
that "fourteen years after he went up to Jerusalem," in order to confer with them
I exhort you all, therefore, to yield obedience to the word of righteousness, and to exercise all patience, such as ye have seen [set] before your eyes, not only in the case of the blessed Ignatius, and Zosimus, and Rufus, but also in others among yourselves, and in Paul himself, and the rest of the apostles. [This do] in the assurance that all these have not run
Paul found in existence, to which he yielded his belief, and with which he so earnestly wished his own to agree, that he actually on that account went up to Jerusalem to know and consult the apostles, "lest he should run, or had been running in vain; "
when even the apostle himself had some suspicion that he might have run, and be still running, in vain.
to be understood as in alliance with Judaism! When indeed he says, that "neither was Titus circumcised,"
to be circumcised," and then adds, "And that because of false brethren unawares brought in,"
what strange thing is it that the Apostles, whose way of life was passed among the Jews, even though they understood the spiritual things in the law, should have used a spirit of accommodation, as Paul also did when he circumcised Timothy,
of the law, which had been as yet agitated by those whom he therefore calls "false brethren unawares brought in."
Therefore he says: "Because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ, that they might bring us into bondage, to whom we gave place by subjection not even for an hour."
"Liberty in Christ"
For up to the present time both the Gentiles and the Jews of the circumcision watch and busy themselves with the dealings of the Church, desiring to suborn false witnesses against us, as the apostle says: "And that because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ Jesus."
But ye have not "given place by subjection to them, no, not for one hour."
And again he says, "For an hour we did give place to subjection,
Thus, as it had been written, "Thou shalt have dominion over many nations, and they shall not have dominion over thee," he ruled over the Gentiles whom he brought under the teaching Of Jesus Christ; and he never "gave place by subjection to men, no, not for an hour,
For neither did Peter, whom first the Lord chose, and upon whom He built His Church, when Paul disputed with him afterwards about circumcision, claim anything to himself insolently, nor arrogantly assume anything; so as to say that he held the primacy,
With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them, when he says, that one and the same God wrought in Peter for the apostolate of the circumcision, and in himself for the Gentiles.
), which is the perfection of faith, goes beyond catechetical instruction, in accordance with the magnitude of the Lord's teaching and the rule of the Church.
because Paul had presented himself as an adversary to Him They accordingly even gave him "the right hand of fellowship,"
Accordingly, the false brethren who were the spies of their Christian liberty must be thwarted in their efforts to bring it under the yoke of their own Judaism before that Paul discovered whether his labour had been in vain, before that those who preceded him in the apostolate gave him their right hands of fellowship, before that he entered on the office of preaching to the Gentiles, according to their arrangement with him.
Rightly, then, did Peter and James and John give their right hand of fellowship to Paul, and agree on such a division of their work, as that Paul should go to the heathen, and themselves to the circumcision.
Gal. 2:9 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
In the Epistle of Peter to them of Pontus: "Nor let any of you suffer as a thief, or a murderer, or as an evil-doer, or as a minder of other people's business,
Since then the children have invited us, and have given unto us the right hand of fellowship,
And, saluting each other, they wondered, saying: What is the cause for which the Lord hath assembled us here?
In the City of Rome.
Their agreement, also, "to remember the poor"
If you were not opposed to me, you would not accuse me, and revile the truth proclaimed by me, in order that I may not be believed when I state what I myself have heard with my own ears from the Lord, as if I were evidently a person that was condemned and in bad repute.
But they themselves, while knowing the same God, continued in the ancient observances; so that even Peter, fearing also lest he might incur their reproof, although formerly eating with the Gentiles, because of the vision, and of the Spirit who had rested upon them, yet, when certain persons came from James, withdrew himself, and did not eat with them. And Paul said that Barnabas likewise did the same thing.
Paul, however, censures Peter for not walking straightforwardly according to the truth of the gospel. No doubt he blames him; but it was solely because of his inconsistency in the matter of "eating,"
which he varied according to the sort of persons (whom he associated with) "fearing them which were of the circumcision,"
Moreover, in the Epistle to the Galatians, Paul states that Peter, still from fear of the Jews, ceased upon the arrival of James to eat with the Gentiles, and "separated himself from them, fearing them that were of the circumcision; "
Marcion, finding the Epistle of Paul to the Galatians (wherein he rebukes even apostles
But what do the Marcionites wish to have believed (on the point)? For the rest, the apostle must (be permitted to) go on with his own statement, wherein he says that "a man is not justified by the works of the law, but by faith: "
in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law,
For the Lord has sworn by His glory, in regard to His elect, that if any one of them sin after a certain day which has been fixed, he shall not be saved. For the repentance of the righteous has limits.
You will tell, therefore, those who preside over the Church, to direct their ways in righteousness, that they may receive in full the promises with great glory. Stand stedfast, therefore, ye who work righteousness, and doubt not,
Justly, therefore, did he refuse to "build up again (the structure of the law) which he had overthrown."
judge who is not wont "to rebuild those things which he has destroyed, lest he be held a transgressor."
Gal. 2:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
with us, expresses himself to the same effect in one of his epistles, when he says: "For if I build again the things which I destroyed, I make myself a prevaricator."
Gal. 2:18 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
He also maintained that Paul himself spoke in his own proper person when he said: "If I build again the things which I destroyed, I make myself a transgressor."
Quare tune quidem in came vivebam camaliter: "quod autem nunc vivo in carne, in fide vivo Filii Dei."
so that none could glory through it, in order that grace might be maintained to the glory of the Christ, not of the Creator, but of Marcion! I may here anticipate a remark about the substance of Christ, in the prospect of a question which will now turn up. For he says that "we are dead to the law."
I no longer wish to live after the manner of men, and my desire shall be fulfilled if ye consent. "I am crucified with Christ: nevertheless I live; yet no longer I, since Christ liveth in me."
and again, "I live, yet not I, but Christ liveth in me."
But when they see to be at hand, as far as their effort is concerned, the consummation of the world which is crucified to them, then Jesus will be no longer with them, but in them, and they will say, "It is no longer I that live but Christ that lives in me,"
the following saying of Paul who denied himself seems appropriate, "Yet I live, and yet no longer I but Christ liveth in me; "
Wherefore they will say, "I have been crucified with Christ," and, "Far be it from me to glory save hi the cross of the Lord, through which the world has been crucified unto me and I unto the world."
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