The Visible Heaven: Why Made.
1211.
Yet Simon, perceiving that Peter was clearly assigning a reason from the head of prophecy, from which the whole question is settled, declined that the discourse should take this turn; and thus answered:
1212.
Give me an answer to the questions that I put,
and tell me, if that visible heaven is, as you say, to be dissolved, why was it made at first?
1213.
Peter answered:
It was made for the sake of this present life of men,
that there might be some sort of interposition and separation,
lest any unworthy one might see the habitation of the celestials and the abode of God Himself,
which are prepared in order to be seen by those only who are of pure heart. Matthew 5:8
1214.
Yet now, that is in the time of the conflict, it has pleased Him that those things be invisible, which are destined as a reward to the conquerers.
1215.
Then Simon said:
If the Creator is good, and the world is good, how shall He who is good ever destroy that which is good?
1216.
Yet if He shall destroy that which is good, how shall He Himself be thought to be good?
1217.
Yet if He shall dissolve and destroy it as evil, how shall He not appear to be evil, who has made that which is evil?
Why to Be Dissolved.
1218.
To this Peter replied:
Since we have promised not to run away from your blasphemies, we endure them patiently,
for you shall yourself render an account for the things that you speak.
1219.
Listen now, therefore.
If indeed that heaven which is visible and transient had been made for its own sake,
there would have been some reason in what you say, that it ought not to be dissolved.
1220.
Yet if it was made not for its own sake, yet for the sake of something else,
it must of necessity be dissolved, that that for which it seems to have been made may appear.
1221.
As I might say, by way of illustration, however fairly and carefully the shell of the egg may seem to have been formed, it is yet necessary that it be broken and opened, that the chick may issue from it, and that may appear for which the form of the whole egg seems to have been moulded.
1222.
So also, therefore, it is necessary that the condition of this world pass away,
that that sublimer condition of the heavenly kingdom may shine forth.
Corruptible and Temporary Things Made by the Incorruptible and Eternal.
1223.
Then Simon:
It does not seem to me that the heaven, which has been made by God, can be dissolved.
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1224.
For things made by the Eternal One are eternal,
while things made by a corruptible one are temporary and decaying.
1225.
Then Peter:
It is not so. Indeed corruptible and temporary things of all sorts are made by mortal creatures;
but the Eternal does not always make things corruptible, nor always incorruptible;
but according to the will of God the Creator, so will be the things which He creates.
1226.
For the power of God is not subject to law, yet His will is law to His creatures.
1227.
Then Simon answered:
I call you back to the first question.
1228.
You said now that God is visible to no one;
but when that heaven shall be dissolved, and that superior condition of the heavenly kingdom shall shine forth, then those who are pure in heart shall see God; Matthew 5:8
which statement is contrary to the law,
for there it is written that God said, 'None shall see my face and live.' Exodus 33:20
How the Pure in Heart See God.
1229.
Then Peter answered:
To those who do not read the law according to the tradition of Moses,
my speech appears to be contrary to it; but I will show you how it is not contradictory.
1230.
God is seen by the mind, not by the body; by the spirit, not by the flesh.
1231.
Whence also angels, who are spirits, see God;
and therefore men, as long as they are men, cannot see Him.
1232.
Yet after the resurrection of the dead, when they shall have been made like the angels, Matthew 22:30
they shall be able to see God.
1233.
And thus my statement is not contrary to the law;
neither is that which our Master said,
'Blessed are they of a pure heart, for they shall see God.' Matthew 5:8
1234.
For He showed that a time shall come in which of men shall be made angels,
who in the spirit of their mind shall see God.
1235.
After these and many similar sayings, Simon began to assert with many oaths, saying:
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1236.
Concerning one thing only render me a reason, whether the soul is immortal,
and I shall submit to your will in all things.
1237.
Yet let it be tomorrow, for today it is late.
1238.
When therefore Peter began to speak, Simon went out, and with him a very few of his associates;
and that for shame.
1239.
Yet all the rest, turning to Peter, on bended knees prostrated themselves before him;
and some of those who were afflicted with diverse sicknesses, or invaded by demons,
were healed by the prayer of Peter,
and departed rejoicing, as having obtained at once the doctrine of the true God, and also His mercy.
1240.
When therefore the crowds had withdrawn, and only we his attendants remained with him,
we sat down on couches placed on the ground, each one recognising his accustomed place,
and having taken food, and given thanks to God, we went to sleep.
The Book of Recognitions CHAPTER FORTY THREE
Divisions 1241-1270
Book 3
RECOGNITIONS 3
Diligence in Study.
1241.
Yet on the following day, Peter, as usual, rising before dawn, found us already awake and ready to listen; and thus began:
1242.
I entreat you, my brethren and fellow-servants, that if any of you is not able to wake, he should not torment himself through respect to my presence, because sudden change is difficult;
but if for a long time one gradually accustoms himself, that will not be distressing which comes of use.
1243.
For we had not all the same training;
although in course of time we shall be able to be moulded into one habit, for they say that custom holds the place of a second nature.
1244.
But I call God to witness that I am not offended, if any one is not able to wake;
but rather by this, if, when any one sleeps all through the night, he does not in the course of the day fulfil that which he omitted in the night.
1245.
For it is necessary to give heed intently and unceasingly, to the study of doctrine,
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that our mind may be filled with the thought of God only:
because in the mind which is filled with the thought of God, no place will be given to the wicked one.
Peter's Private Instruction.
1246.
When Peter spoke thus to us, every one of us eagerly assured him,
that ere now we were awake, being satisfied with short sleep,
yet that we were afraid to arouse him, because it did not become the disciples to command the master;
1247.
and yet even this, O Peter, we had almost ventured to take upon ourselves,
because our hearts, agitated with longing for your words, drove sleep wholly from our eyes.
1248.
But again our affection towards you opposed it, and did not suffer us violently to rouse you.
1249.
Then Peter said:
Since therefore you assert that you are willingly awake through desire of hearing, I wish to repeat to you more carefully, and to explain in their order, the things that were spoken yesterday without arrangement.
1250.
And this I propose to do throughout these daily disputations,
that by night, when privacy of time and place is afforded,
I shall unfold in correct order, and by a straight line of explanation,
anything that in the controversy has not been stated with sufficient fullness.
1251.
And then he began to point out to us how the yesterday's discussion ought to have been conducted,
and how it could not be so conducted on account of the contentiousness or the unskilfulness of his opponent;
1252.
and how therefore he only made use of assertion, and only overthrew what was said by his adversary, yet did not expound his own doctrines either completely or distinctly.
1253.
Then repeating the several matters to us, he discussed them in regular order and with full reason.
Learners and Cavillers.
1254.
But when the day began to be light, after prayer he went out to the crowds and stood in his accustomed place, for the discussion; and seeing Simon standing in the middle of the crowd, he saluted the people in his usual way, and said to them:
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1255.
I confess that I am grieved with respect to some men, who come to us in this way that they may learn something, but when we begin to teach them, they profess that they themselves are masters, and while indeed they ask questions as ignorant
persons, they contradict as knowing ones.
1256.
Yet perhaps some one will say, that he who puts a question, puts it indeed in order that he may learn, but when that which he hears does not seem to him to be right, it is necessary that he should answer, and that seems to be contradiction which is not contradiction, but further inquiry.
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