Excerpts of Theodotus;
or,
Selections from the Prophetic
Scriptures.
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I. Those around
Sedrach, Misak, and Abednago in the furnace of fire say as they praise
God, “Bless, ye heavens, the Lord; praise and exalt Him for
ever;” then, “Bless, ye angels, the Lord;” then, “Bless the Lord, all ye waters that are above heaven.” So the Scriptures assign the heavens and the waters to the class of pure powers as is shown in Genesis. Suitably, then, inasmuch as “power” is used with a variety of meaning, Daniel adds, “Let every power bless the Lord;” then, further, “Bless the Lord, sun and moon;” and, “Bless the Lord, ye stars of heaven. Bless the Lord, all ye that worship Him; praise and confess the God of gods, for His mercy is for ever.” It is written in Daniel, on the occasion of the three children praising in the furnace.
II. “Blessed art Thou, who lookest on
the abysses as Thou sittest on the cherubim,” says Daniel, in
agreement with Enoch, who said, “And I saw all sorts of matter.” For the abyss, which is in its essence boundless, is bounded by the power of God. These material essences then, from which the separate genera and their species are produced, are called abysses; since you would not call the water alone the abyss, although matter is allegorically called water, the abyss.
III. “In the beginning God made the
heaven and the earth,” both terrestrial and
celestial things. And that this is true, the Lord said to Osee, “Go, take to thyself a wife of fornication, and children of fornication: because the land committing fornication, shall commit fornication, departing from the Lord.” For it is not the element of earth that he speaks of, but those that dwell in the element, those who have an earthly disposition.
IV. And that the Son is the
beginning or head, Hosea teaches clearly: “And it shall be, that in the place in which it was said to them, Ye are not my people, they shall be called the children of the living God: and the children of Judah and the children of Israel shall be gathered to the same place, and they shall place over them one head, and they shall come up out of the land; for great is the day of Jezreel.” For whom one believes, him He chooses. But one believes the Son, who is the head; wherefore also he said in addition: “But I will have mercy on the sons of Judah, and will save them by the Lord their God.” Now the Saviour who saves is the Son of God. He is then the head.
V. The Spirit by Osee says, “I am your
Instructor;” “Blow
ye the trumpet upon the hills of the Lord; sound upon the high places.” And is not baptism itself, which is the sign of regeneration, an escape from matter, by the teaching of the Saviour, a great impetuous stream, ever rushing on and bearing us along? The Lord accordingly, leading us out of disorder, illumines us by bringing us into the light, which is shadowless and is material no longer.
VI. This river and sea of matter two
prophets cut asunder and
divided by the power of the Lord, the matter being bounded, through
both divisions of the water. Famous leaders both, by whom the
signs were believed, they complied with the will of God, so that the
righteous man may proceed from matter, having journeyed through it
first. On the one of these commanders also was imposed the name
of our Saviour.
VII. Now, regeneration is by water and spirit, as was all creation: “For the Spirit of God moved on the abyss.” And for this reason the Saviour was baptized, though not Himself needing to be so, in order that He might consecrate the whole water for those who were being regenerated. Thus it is not the body only, but the soul, that we cleanse. It is accordingly a sign of the sanctifying of our invisible part, and of the straining off from the new and spiritual creation of the unclean spirits that have got mixed up with the soul.
VIII. “The water above the
heaven.” Since baptism is performed by water and the Spirit
as a protection against the twofold fire,—that which lays hold of
what is visible, and that which lays hold of what is invisible; and of
necessity, there being an immaterial element of water and a material, is it a protection against the twofold fire. And the earthly water cleanses the body; but the heavenly water, by reason of its being immaterial and invisible, is an emblem of the Holy Spirit, who is the purifier of what is invisible, as the water of the Spirit, as the other of the body.