We continued, from part 1, part 2, part 3, considering the issue of the Nephilim via the 1879 AD book The Fallen Angels and the Heroes of Mythology, the Same with “The Sons Of God” And “The Mighty Men” of the Sixth Chapter of the First Book Of Moses (Dublin: Hodges, Foster, And Figgis, Publishers To The University, 1879 AD) by Rev. John Fleming, A.B. Incumbent of Ventry And Kildrum, Diocese of Ardfert; Rural Dean; and Irish Society’s Missionary.
A quotation is provided from “extracts from the Clementina, or Clementine Homilies”:
The Clementina are believed to have been the work of an Alexandrine Jew of the third century, who, for the purpose of procuring them greater authority, ascribed them to the eminent Father Clemens Romanus (ob. cir. A.D. 100), who is represented as travelling with the Apostle Peter, and listening to his discourses, which he is supposed to have, in these Homilies, committed to writing…
“For, of the spirits” (he says, chap. xii.) “who inhabit the heaven, the angels who dwell in the lowest region, being grieved at the ingratitude of men to God, asked that they might come into the life of men, that, really becoming men, by more intercourse they might convict those who had acted ungratefully towards Him, and might subject every one to adequate punishment. When, therefore, their petition was granted, they metamorphosed themselves into every nature ; for being of a more godlike substance, they are able easily to assume any form. So they became precious stones, and goodly pearl, and the most beauteous purple, and choice gold, and all matter that is held in most esteem. And they fell into the hands of some, and into the bosoms of others, and suffered themselves to be stolen by them. They also changed themselves into beasts and reptiles, and fishes and birds, and into whatsoever they pleased. These things also the poets among yourselves, by reason of fearlessness, sing, as they befell, attributing to one the many and diverse doings of all. CHAPTER XIII. But when, having assumed these forms, they convicted as covetous those who stole them, and changed themselves into the nature of men, in order that, living holily, and showing the possibility of so living, they might subject the ungrateful to punishment, yet having become in all respects men, they also partook of human lust, and being brought under its subjection they fell into cohabitation with women, and being involved with them, and sunk in defilement, and altogether emptied of their first power, were unable to turn back to the first purity of their proper nature, their members turned away from their fiery substance, for the fire itself, being extinguished by the weight of lust, [and changed] into flesh, they trode the impious path downward.
For they themselves, being fettered with the bonds of flesh, were constrained and strongly bound; wherefore, they have no more been able to ascend into the heavens.” [PP. 149-150]
John Fleming notes that “The Apostle” apparently the author of the Clementina, “then (chap. xiv.) informs his hearers of that, which appears to have formed part of the original tradition, and which, although not having a foundation in the Biblical narrative” the details of which are:
…angels, wishing to please their mistresses, discovered to them the precious stones and metals which lay hidden in the earth, instructing them, at the same time, in magic, astronomy, and the powers of roots, the melting of gold and silver, the use of dyes, “and all things, in short, which are for the adornment and delight of women. [PP. 150-151]
Such original traditions not having a foundation in the Biblical narrative are also found within the Book of Enoch chap VIII:
And Azazel taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals [of the earth]and the art of working them, and bracelets, and ornaments, and the use of antimony, and the beautifying of the eyelids, and all kinds of costly stones, and all colouring tinctures.
And there arose much godlessness, and they committed fornication, and they were led astray, and became corrupt in all their ways. Semjaza taught enchantments, and root-cuttings, Armaros the resolving of enchantments, Baraqijal, [taught] astrology, Kokabel the constellations, Ezeqeel the knowledge of the clouds, [Araqiel the signs of the earth, Shamsiel the signs of the sun], and Sariel the course of the moon.
Referencing “Div. lnstitut., lib. II. c. 15” John Fleming relates that Lucius Caecilius Firmianus Lactantius (250-325 AD):
…believed that there were two kinds of demons—a genus coeleste and a genus terrenum—the former consisting of the angels who, in the beginning were appointed by God to be guardians on earth of mankind, whom they preserved from the snares of the devil, but who being themselves seduced by that enemy, engaged in unlawful amours, and were, in consequence, consigned to perdition-the latter, the terrestrial demons are the beings (or rather the souls or spirits of these) sprung from the intercourse of those angels with the daughters of men, and possessing a nature partly angelic, partly human.
These spirits, whom he describes as unclean spirits—“spiritus immundi tenues et incomprehensibiles—contaminati ac perditi”—he regards as the inventors of astrology and divination, as the authors of oracular responses-desirous of receiving worship-and, being permitted to wander about the earth, as finding a solace for their own perdition in causing divers evils to mankind. [P. 153]
Others who held to the Angels as sons of God view are noted:
To those already named, may be added Irenaeus, Tatian, Clement of Alexandria, and Tertullian, in the second century Bardesanes, in the same century, a native of Edessa in Mesopotamia, in his Book of Fate, written in Syriac, is mentioned by Delitzsch. In the third century, Cyprian and Methodius : and in the fourth, Ambrose, bishop of Milan, and Sulpitius Severns. Eusebius of Caesarea is also included in the number of those early Christian writers, who believed the Sons of God to be angels. [P. 154]
John Flemming also includes the following to the list of those who support this view, “Ludovicus Capellus, Herder, Augusti, Schneckenberger, Jachmann, De Wette, Arnaud, Stier, Huther. We might add Delitszch, Kurtz, Richers, Maitland, and others” (P. 175).
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