Chapter One
Objection based on S. Paul's saying that "the fashion of this world passeth away" (1 Cor. vii. 31).
What does Paul mean by saying that the fashion of the world1 passes away? And how is it possible for them that have to be as though they had not,2 and they that rejoice as though they rejoiced not, and how can the other old-wives' talk be credible? For how is it possible for him that has to become as though he had not? And how is it credible that he who rejoices should be as though he rejoiced not? Or how can the fashion of this world pass away? What is it that passes away, and why does it do so? For if the Creator3 were to make it pass away He would incur the charge of moving and altering that which was securely founded. Even if He were to change the fashion into something better, in this again He stands condemned, as not having realised at the time of creation a fitting and suitable fashion for the world, but having created it incomplete, and lacking the better arrangement. In any case, how is one to know that it is into what is good that the world would change if it came to an end late in time? And what benefit is there in the order of phenomena being changed? And if the condition of the visible world is gloomy and a cause for grief, in this, too, the Creator hears the sound of protest,4 being reduced to silence by the sound of reasonable charges4 against Him, in that He contrived the parts of the earth in grievous fashion, and in violation of the reasonableness of nature, and afterwards repented, and decided to change the whole. Perchance Paul by this saying teaches him that has, to be minded as though he had not, in the sense that the Creator, having the world, makes the fashion of it pass away, as though He had it not. And he says that he that rejoices does not rejoice, in the sense that the Creator is not pleased when He looks upon the fair and beautiful thing He has created, but, as being much grieved over it, He formed the plan of transferring and altering it. So then let us pass over this trivial saying with mild laughter.
Chapter Eleven
Answer to the objection based on S. Paul's saying that " the fashion of this world passeth away " (1 Cor. vii. 31).
[Truly there is a "passing away" for the cloud of your cunning imagination as well as for the fashion of the world ! "The fashion of the world" may be understood in many ways. For example, it may mean our transitory life, or the bodily variation in the different ages of men. Or, again, as "fashion" means "appearance," it may be used of a man's shadow, which disappears as soon as the sun goes in. Even so is "the fashion of the world" a passing appearance.
"The fashion of the world" also refers to the deceitfulness of things human, be they honours or kingdoms or what you will. In a day a man may pass from a palace to a dungeon, and in this sense he that hath, and that rejoiceth, must be as he that doth not. (Of course there are also changes of the opposite kind, such as from the dunghill to luxury.) We may find instances of such "passing away" in Croesus, dethroned by Cyrus, and in Cyrus, conquered by Tomyris. Or look on Babylon, the capital of Assyria, once so fair and of such enormous proportions,5 then desolated by the Persians, and now not preserving a trace of its former greatness. Or the once all-powerful Macedonian nation, now absorbed in the Roman Empire. And it is superfluous to record how many local rulers have evaporated like smoke, or how many women who were queens have perished,6 or of how many famous men the glory has departed.
The change in "the fashion of the world" is clearly seen in the seasons. The spring with all its beauty yields to scorching summer. Soon the time of ripe fruit hastens on to autumn, and then comes the winter, in which we are now,7 to take away our joy. Yes, all things change, even as the sea never maintains a perpetual calm.
If you wish to make out that things do not change, you must also show that they are uncreated, for it is only that which has no beginning that can be without an end. And if you think human things do not "pass away," you necessarily make them everlasting! Why, even an uncivilised Scythian would tell you the difference between what is uncreated and lasting, and what is created and passing away.
Paul therefore rightly added: "Let not him that rejoiceth rejoice," for the object of his rejoicing soon passes. Even day and night are uncertain; the day may be bright or stormy, and there is no fixed hour at which the night begins, but sometimes it is ten hours long, sometimes twelve.
Footnotes:
1He leaves out the word "this," in which Macarius follows him.
2He is quoting the verses which precede the words about the world passing away, but lie omits the word "wives" after "them that have," and is led thereby to make the strange suggestion that God is the subject, and what He has is the world.
3δημιουργός, a familiar name as the world-maker of the Gnostic systems.
4It is impossible to reproduce his metaphor. Both words suggest that musical instruments are played so loudly as to make speaking impossible, viz. καταψάλλεται and καταυλούμενος.
5Details of the measurements of the city are given, which suggest that the writer was familiar with that part of the world.
6The obvious reference seems to be to Zenobia, Queen of Palmyra, and her defeat by Aurelius. This would be a matter of recent history to the opponent of Macarius, if he dates from the beginning of the fourth century. Does it suggest that the answer was of the same date?
7This is a very natural touch, and it is more easy to connect it with an actual disputation than merely with the writing of a book.