Ante-Nicene Fathers/Volume VI/Archelaus/Acts of Disputation/Chapter XLVI

by Archelaus

46. Next morning, however, Archelaus suddenly made his appearance at this residence^[1] in which Diodorus was staying, before any one was yet stirring abroad. Manes accordingly, all unconscious of the fact that Archelaus was now on the spot again, challenged Diodorus publicly to engage in a disputation with him; his intention being to crush him with a verbal display, because he perceived that he was a man of a simple nature, and not very deeply learned in questions concerning the Scriptures. For he had now had a taste of the doctrine of Archelaus. When, therefore, the multitudes had again collected in the place usually set apart for the disputation, and when Manes had just begun to reason, all on a sudden Archelaus appeared among them, and embraced Diodorus, and saluted him with an holy kiss. Then truly were Diodorus, and all those who were present, filled with wonder at the dispensation of divine providence which thus provided that Archelaus should arrive among them at the very time when the question was just raised; for in reality, as must be confessed, Diodorus, with all his religiousness, had been somewhat afraid of the conflict. But when Manes caught sight of Archelaus, he at once drew back from his insulting attitude; and with his pride cast down not a little, he made it quite plain that he would gladly flee from the contest. The multitude of hearers, however, looked upon the arrival of Archelaus as something like the advent of an apostle, because he had shown himself so thoroughly furnished, and so prompt and ready for a defence of the truth by speech. Accordingly, after demanding silence from the people by a wave of his right hand,—for no inconsiderable tumult had arisen,—Archelaus began an address in the following terms:—Although some amongst us have gained the honour of wisdom and the meed of glory, yet this I beg of you, that you retain in your minds the testimony of those things which have been said before my arrival.^[2] For I know and am certain, brethren, that I now take the place of Diodorus, not on account of any impossibilities attaching to him,^[3] but because I came to know this person here at a previous time, when he made his way with his wicked designs into the parts where I reside, by the favour of Marcellus,^[4] that man of illustrious name, whom he endeavoured to turn aside from our doctrine and faith, with the object, to wit, of making him an effective supporter of this impious teaching. Nevertheless, in spite of all his plausible addresses, he failed to move him or turn him aside from the faith in any one particular. For this most devout Marcellus was only found to be like the rock on which the house was built with the most solid foundations; and when the rain descended, and the floods and the winds burst in and beat upon that house, it stood firm: for it had been built on the most solid and immoveable foundations.^[5] And the attempt thus made by this person who is now before you, brought dishonour rather than glory upon himself. Moreover, it does not seem to me that he can be very excusable if he proves to be ignorant of what is in the future; for surely he ought to know beforehand those who are on his own side: certainly he should have this measure of knowledge, if it be true indeed that the Spirit of the Paraclete dwells in him. But inasmuch as he is really a person blinded with the darkness of ignorance, he ran in vain when he journeyed to Marcellus, and he did but show himself to be like the stargazer,^[6] who busies himself with describing things celestial, while all the time he is ignorant of what is passing in his own home. But lest it should appear as if I were setting aside the question in hand by speaking in this strain, I shall now refrain from such discourse. And I shall also give this man the privilege of taking up any point which may suit him best as a commencement to any treatment of the subject and the question. And to you, as I have said already, I only address the request that ye be impartial judges, so as to give to him who speaks the truth the proper honour and the palm.

Footnotes

1. Castellum. [Note, infra, the “holy kiss.”]
2. The text runs: “tametsi prudentiam, gloriam etiam, nostrorum nonnulli assecuti sunt, tamen hoc vos deprecor ut eorum quæ ante me dicta sunt, testimonium reservetis.” Routh suggests prudentia = Although by their prudence some have gained glory, etc.
3. Pro ipsius impossibilitate. But Routh suggests that the impossibiIitate is just an inexact translation of the ἀδυνατία = impotentia, incapacity, which may have stood in the Greek text.
4. Reading “Marcelli viri illustris gratia.” The Codex Casinensis has, “viri in legis gratia.”
5. Matt. vii. 24.
6. The text gives “similis facere astrologo,” for which Routh proposes “similis factus est,” etc.