Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos

Frothingham F. Stephen bar Sudaili, the Syrian mystic, and the book of Hierotheos. -1886

35 that there will no longer be, He who creates and those who
receive his creative action; He who shows benevolence to
those whom He loves; and there will no longer be Father,
Son and Spirit; for, if he raves that the Creator and all his
creatures who are distinct from each other will become one
nature and person, how must not consubstantial persons of
necessity also become one person ? Thus there would be a
confusion, not only of the creation with the Divine Sub¬
stance, but also of the Persons one with another. But in that he says that these three days alone, the sixth,
seventh and first days of the week are mysteries, types and
parables, he has posited this alternative: it is necessary
either to believe that all (the days) are to receive this
manner of interpretation, or else not to believe that those
are as he says. Following the Jewish doctrine, he appoints after the re¬
surrection two retributions, one of which he calls rest *) and
the other perfection, one liberty and the other divinity,
together with other names which he has contrived and ap¬
plied to them. For to the Jews alone had this theory oc¬
curred, who say that after the resurrection there will be a
rest of a thousand years, during which the righteous will
eat and drink, and sinners will hunger and thirst; the just
will give themselves up to every bodily delight, and the
wicked will suffer every torment. Concerning which belief
it is written that Our Lord said: //Ye do err, not knowing
the Scriptures nor the power of God: for in the resurrection
of the dead they do not eat nor drink, neither marry, but
are as the angels of God” *). But regarding his belief, that
rest is one thing and the kingdom another; and the glory 1 21) Of. Hebrews m and IV. 2) Matth. XXII, 29—80 and Mark XII, 24—25; the eating and drink¬
ing is an interpolation.