Demonstrations by Syllogisms

paths whose end is the abyss of destruction. You have accepted this desire, not so that you might listen to fables that are most basely fashioned and emit a foul odor, but so that you might teach those who do not know what the royal highway is, which is adorned with apostolic and prophetic footprints and possesses the kingdom of heaven as its end, and which are the paths of the heretics that bring ultimate destruction to those who travel upon them.

^A The purpose, then, as I have said, is excellent and worthy of admiration. But it is necessary for your God-loving soul to know that most of the ancient heresies have, through divine grace, been extinguished and have become, to speak with the Prophet, "like the grass of the housetops, which withers before it is plucked up" (Ps. CXXVIII, 6). ^B And perhaps someone might find fault with us for bringing back into the light of memory those things which had been delivered to the darkness of oblivion. Furthermore, there is the manifold delirium of these fables, and the magnitude of the blasphemy dared against God, which is unutterable by tongues trained in piety. As for the lewdness which they both legislate and practice, not even one of those raised on the stage would endure to speak of it or to hear others speaking of it—to such a degree does it leave behind even the famous practitioners of debauchery. But since the abomination of these most vile doctrines, when exposed, renders all the more detestable both those who have impiously brought them forth and those who have foolishly believed them, I shall willingly undertake this labor, looking to the benefit. I will attempt, as far as possible, to cut short the storytelling of these fables, and to omit the greatest of their blasphemies, and to leap over the abominable filth of their most lewd and profane rites.

We shall divide our work, God willing, into five books. The first will receive the narrative of those myths whose authors invented another creator, and, denying the one principle of all things, posited other principles that do not exist, and claimed that the Lord appeared among men only in appearance. The first inventor of these doctrines was Simon Magus the Samaritan, and the last was Manes the Persian sorcerer. ^C The second book will show those who held the superstition contrary to these; they acknowledged one principle of all things, but called the Lord a mere man. The initiator of this heresy was Ebion, and it underwent various modes of interpretation down to Marcellus and Photinus. The third will indicate those who were born between these and those others, who became fathers of diverse doctrines. In the fourth, we shall demonstrate the more recent heresies, I mean those of Arius and Eunomius, and as many as sprang up after them, down to this latest one, which the Lord has suddenly torn out by the roots. In these four books, therefore, we shall lay bare the manifold error of the heresies. But in order that we may also soothe the tongues of those who will read, and the ears of those who will listen, and from the pestilential stench...

deliver those who listen from the pestiferous odor, and, like ^A a sort of Chalastraean and sweet-smelling balm, we shall bring forward the truth of the evangelical doctrines, and shall demonstrate that every heresy is contrary to the teaching of the divine oracles. Moreover, I have collected the fables of the ancient heresies from the ancient teachers of the Church: Justin the philosopher and martyr, and Irenaeus, who cultivated and enlightened the Celtic nations, and Clement, who is called Stromateus, and Origen, and Eusebius—both the Palestinian and the Phoenician—and Adamantius, and Rhodon, and Titus, and Diodorus, and Georgius, and others who armed their tongues against falsehood. Those things which were written by them in a scattered manner, I shall arrange in order, and I shall speak briefly of those things which were spoken at length. For I have not undertaken to refute them at present (for I have already contended in published books against those which still exist today), but I have been commanded to ^B explain the difference of the fables themselves. The name, indeed, for the collection of the detestable heresies shall be: *Compendium of Heretical Fables*; for the teaching of the truth: *Epitome of Divine Decrees*; and that which is common to both: *Distinction of the False and the True*. Finally, I exhort those who are to read this to compare each one of the heretical doctrines with the teaching of the truth; for the sake of this, indeed, I have also written the fifth book. For one will see that the latter follows the oracles of the divine Spirit, while the former are the inventions of a depraved mind. But he who clearly finds the power of the truth in the labors of others, let him return the favor with prayers, both for him who wrote and for him who requested ^C the writing. For he who uses a military cloak and belt, and performs the military service entrusted to him, and is compelled because of this to attend at the palace, yet places the knowledge of divine things and the doctrine of the truth before all things, and cries out with the Prophet: "How I have loved thy law, O Lord! It is my meditation all the day."

COMPENDIUM OF HERETICAL FABLES BOOK ONE

Preface. Concerning Simon Magus.

^A 2 Concerning Menander. 3 Concerning Saturnilus. 4 Concerning Basilides and Isidore. 5 Concerning Carpocrates and Epiphane. 6 Concerning Prodicus. 7 Concerning Valentinus. 8 Concerning Secundus and others. 9 Concerning Marcus the wonder-worker. 10 Concerning the Ascodruti, or Ascodrupiti.

11 Concerning the Archontici. 12 Concerning the Colorbasii. 13 Concerning the Barbeliotae, or Borboriani. 14 Concerning the Sethians, or Ophiani, or Ophites. 15 Concerning the Cainites. 16 Concerning the Antitacti. 17 Concerning the Peratae. 18 Concerning Monoimus. 19 Concerning Hermogenes. ^B 20 Concerning Tatianus, and the Hydroparastatae, or Encratites. 21 Concerning Severus. 22 Concerning Bardisanes and Harmonius. 23 Concerning Florinus and Blastus. 24 Concerning Cerdo and Marcion. 25 Concerning Apelles, Potitus, Prepon, and others. 26 Concerning Manes.

PREFACE

The all-wise God of all things entrusted the cultivation of the desolate inhabited earth to a few men, and these fishermen and tax-collectors, and one tentmaker. But the most wicked demon, the tormentor of men, seeing these men plucking out by the roots the thorns of polytheistic error, and seeing himself being stripped of the number of those who obey him, being a contriver of machines and a craftsman of wickedness, devised other schemes of attack. For having chosen men worthy of his own operation, and having placed upon them the name of Christians like a mask, and having smeared the mouth of the cup with a kind of honey, he offered to men the destructive poison of falsehood. And thirsting for the ruin of men, he did not wait for the preaching of the Apostles to grow strong, and then introduce his deception; but as soon as they began to cultivate the earth and sow the seeds of piety, he meanwhile sowed the tares among them.

1. — Concerning Simon Magus

First of all, Simon, the Samaritan, the magician, appeared as the minister of this wickedness. Who from

Gitta (for this is a village of Samaria), having reached the height of sorcery, first persuaded many—by the prodigies which he performed—to adhere to him, and to call him a certain divine power. But then, when he saw the apostles performing truly genuine and divine miracles, and bestowing the grace of the Holy Spirit on those who approached them, he requested that he receive the same power from them. Since the great Peter detected his utterly wicked intention, and ordered him to heal the incurable wounds of his mind with the remedies of repentance, that man immediately returned to his former wickedness. Having left Samaria, as it had received the saving seeds, he ran off to those who had not yet been cultivated by the apostles, so that by deceiving the simple-minded with his sorceries, and binding them with his own preposterous myths, he might make the dogmas of the holy apostles more difficult for them to accept. ^B But the divine grace armed the great Peter against his madness. For he, following him, scattered his detestable teaching like a kind of mist and darkness, and showed the rays of the light of truth. Yet, even though the most wretched man was openly refuted, he did not cease to fight against the truth until he arrived in Rome while Claudius Caesar was reigning. And he so stunned the Romans with his sorceries, that they even honored him with a bronze statue. But again, the divine Peter, arriving, stripped him of the feathers of his deceit, and finally, having challenged him to a contest of miracles and shown the difference between divine grace and sorcery, he cast him down from a great height through his prayers, with all the Romans watching, and brought the spectators of the miracle to salvation. ^C He concocted a myth of this kind: He posited an infinite power, and called it the root of all things. He said that it was fire, having a twofold operation, one which is visible, and the other which lies hidden. He said, furthermore, that the world was created, and that it was created from the operation of the fire which was visible. From this, he claimed, were first produced three pairs, which he also called roots: and the first he named Mind and Thought (ennoia), the second, Voice and Intelligence, the third, Reason and Reflection. He called himself that infinite power, and [said] that he had appeared to the Jews as the Son, and had descended to the Samaritans as the Father, and had come to the other nations as the Holy Spirit. And having taken as his companion a certain woman living in a brothel, named Helen, he asserted that she was his first conception, and he called her the mother of all things, and [claimed] that through her he had made the angels and archangels, and that the world had been crafted by the angels. But the angels, he says, later envied her and kept her among themselves. For, he says, they did not want their works to be called hers. Therefore, into much... ^D

The Heresy of Simon

many female bodies, and even into that Helen for whom the Trojan War was fought. For her sake, he said, he himself had descended, in order to free her from the bonds imposed upon her, and to provide salvation to men through the knowledge of him. He had descended having changed his form, so that he would not be recognized by the angels who govern the created world; and he appeared in Judea as a man, though he was not a man, and suffered as though he had suffered, when he had not. He also claimed that the prophets were ministers of the angels. He commanded those who believed in him not to pay attention to them, nor to shudder at the threats of the laws, but to act as free men, doing whatever they might wish; for it was not through good deeds, but through grace, that they would attain salvation. ^B For this reason, those of his faction dared every kind of licentiousness and made use of all sorts of juggling tricks, devising certain love charms and seductive spells, and performing all the other acts peculiar to sorcery as if they were divine mysteries. And having fashioned an image of Zeus for him, and one of Athena for Helen, they burned incense to them and poured libations, and worshiped them as gods, calling themselves Simonians. From this most bitter root sprang the Cleobiani, Dositheani, Gortheni, Masbothei, Adrianistae, Eutychitae, and Cainistae. But all these, having devised only small changes to this impious heresy, did not last long but were delivered to perpetual oblivion.

II. — On Menander

Menander, also a Samaritan, hailing from the village called Chabrai, followed the sorcery of the former, but did not call himself the First Power; for he said that this power was unknown. Instead, boasting that he had been sent by that power, he called himself the Savior. ^C He said that the angels, similar to the account of Simon, were produced by the Thought, and that they had created the world. He taught that those who are baptized into him are saved, and even become more powerful in this life, and receive the authority to overcome the world-creating powers most easily. Against these wrote Justin, who in the garb of a philosopher was a defender of the truth and was adorned with the crown of martyrdom, and Irenaeus, whom we mentioned above—a man who was also apostolic—and Origen, who pursued great learning. Having this man as their teacher were Saturnilus and Basilides: of whom the former proclaimed Antioch, ^D situated on the river Orontes, to be his home, but Basilides [proclaimed] Alexandria; and both to their master and to each other they introduced contrary fa-

fables. Both, however, lived in the time of Hadrian the Emperor. ^A

III. — Concerning Saturnilus

I, for my part, shall first set forth the mythology of Saturnilus. He, resembling Menander, said that there is one Father who is altogether unknown; and that this Father created angels and other powers. He says that seven out of this number made the world and fashioned man, and that these [powers] said, "Let us make man according to our image and likeness" (Gen. I, 26). And when the figurine could not stand upright, but crawled like a worm, the divine power, he says, taking pity on it, sent a spark of life, and made the imperfect man complete. This spark of life, after the dissolution of the animal [nature], returns to the power that sent it. He said that the Savior and Lord was not only not made, but that he was unbegotten, incorporeal, and without form, and that he appeared to men by appearance rather than by the truth of his being. He said the God of the Jews was one of the angels. Then, forgetting his own invention (for he had called the Savior unbegotten), he says that the Father of Christ, wishing to destroy both the other angels and the God of the Jews, sent Christ into the world for the salvation of those who believed in him. He teaches that there are two differences among men, saying that some are good and others evil, and that they have received this difference by nature. And since wicked demons aid the wicked, the Savior came, he says, to succor the good. He was the first of all to call marriage a doctrine of the devil. He also gives orders to abstain from living creatures. ^B He said that some of the prophecies were uttered by the world-making angels, and others by Satan; and that this one, too, is an angel, who especially opposes the God of the Jews.

IV. — Concerning Basilides and Isidorus

But Basilides, despising these myths as trivial, fabricated others more impious. For he said that the Unbegotten Mind first begat the Word, and from the Mind the Word proceeded, from the Word [proceeded] Prudence, from Prudence Wisdom and Power, and from these angels and archangels, and that these created the heaven. ^C And from their outpouring other angels were produced, who made another heaven similar to the first, and again from their outpouring others were born, who also fashioned another

heaven, and that this outpouring and the creation of the heavens continued up to the three hundred and sixty-fifth heaven. The angels who inhabit the last heaven, the one seen by us, created the world and divided the dominion of the earth among themselves; one, however, obtained the administration of the Jews, and he rules over the others. ^B But when this one wished to subject all other nations to his own people, the other princes resisted him. The Unbegotten, seeing this, sent His first-begotten Mind, whom He also called Christ, so that He might save those who chose to believe. He says that He by no means suffered, but that Simon of Cyrene endured the passion, having been thought to be Christ, while Christ, looking on from afar, mocked the foolishness of the Jews, and then departed to Him who had sent Him. He said that one ought to believe not in the crucified one, but in Him who was thought to have been crucified. For thus, he says, it is possible to be delivered from the power of the creators of the world. He also denied the resurrection of the flesh, and he himself stated that the prophecies were made by the angels, and that the Law was given by the prince of the Jews. He commanded them to eat of things sacrificed to idols without fear, and to perform forbidden acts without distinction. These also, like the disciples of Menander and Simon, use incantations, sorceries, ^C and all kinds of magic. Having devised names for the angels, they said that some possess the first heaven, others the second, and so on up to the three hundred and sixty-fifth. They call the Savior and Lord “Caulacau.” They call these things ineffable and say they are not comprehensible or grasped by everyone, but by one in a thousand. He says that their prince is “Abrasax,” for the numerical value of this name signifies the number of the 365 heavens. Basilides also had his own prophets, Barcabas and Barcoph, and certain other similarly barbarian ones. He also invented other more loathsome fables than these, which I have not included so as not to offend my readers. Isidorus, too, the son of Basilides, confirmed the fabulous sayings of his father with some additions. But against these, Agrippas, also surnamed Castor, contends, as do Irenaeus, and Clement the Stromateus, and Origen, all struggling for the truth.

V. — Concerning Carpocrates and Epiphanes.

that our Lord Jesus was born of Joseph and Mary in a manner similar to other men, but that he excelled in virtue and possessed a pure soul, which remembered its life with the Unbegotten. He says also that those who are like unto him 49, having despised the world-creating angels, likewise receive power to do similar things. And if anyone, he says, possesses a purer soul, he will even surpass the dignity of the Son. Into such a 50 madness of arrogance did these men lapse, being addicted to magical illusions and the invocation of demons, and not enduring to conceal their lust, they held incontinence as a law. For he used to say that by opinion, not by truth, some things in human affairs are seen as good, and others as bad. ^B But since I am here, I do not know how I can pass over this law of wantonness. For while they accepted the Pythagorean theory of the transmigration of souls, they did not accept the principle which he attached to it. For Pythagoras taught that souls which had sinned were sent into bodies so that they might pay the penalties and be duly purified. But these men declare a cause for the transmigration of souls that is diametrically opposed to the Pythagorean one. For they say that souls are sent into bodies in order to perform every kind of lust. Those, therefore, who in one descent have fulfilled them [the kinds of vices] do not need another mission; but those who have sinned little are sent [into bodies] twice, three times, or more, until they have fulfilled all the kinds of vice. And so that no one may suspect me of inventing these things against them, I shall bring forward the testimony of Irenæus, that apostolic man who enlightened the West ^C. He writes thus in the first book of those he wrote against the heresies: "And if, indeed, such impious, nefarious, and forbidden acts are committed among them, I would not believe it; but in their own books it is so written, and they themselves interpret it thus, saying that Jesus spoke in private to his disciples and apostles in mystery, and that he asked them to transmit these things to those who were worthy and obedient. For by faith and love they are saved; but the other things, being indifferent, are considered good or bad according to human opinion, since nothing is naturally evil." This, therefore, the admirable Irenæus said about them. I have not added what follows, for it contains excessive madness. Epiphanes 52, his son, who had been trained in Platonic discipline, amplified his fables. And while Hadrian was emperor, these men also strengthened their nefarious ^D heresies.

VI. — Concerning Prodicus. Prodicus, having succeeded him, established the heresy of those who are called Adamites 53. This man, in addition to the decrees of Carpo-

^Acrates, added that they should commit fornication openly; for he decreed that women should be common. On account of which, not only at public banquets, when the lamp-light was removed, would each one consort with whichever woman he encountered, but they even considered this unbridled license a mystical rite of initiation. I shall produce as a witness of this matter Clement, author of the Stromata, a holy man who surpassed all in abundance of learning. He speaks as follows in the third book of the Stromata: "There are those who call public Venus a mystical communion, using the very name as a reproach." Then, having said a few things against their swinish intemperance, he adds these words: "For the most miserable men consecrate their carnal communion of coitus, and imagine that this leads them to the kingdom of Christ. This communion, therefore, leads to ^B brothels, and swine and goats would be participants with them, and harlots—who stand at the ready in the brothel and admit all who wish—would have the highest hopes among them." And after other things of the same kind, he adds: "The followers of Prodicus also, who falsely call themselves Gnostics, profess such dogmas as these."

VII. — Concerning Valentinus. From all these heresies, Valentinus took his starting-points and composed his infinite fables. He established his heresy in the time of Antoninus the First. He supposed first a perfect Aeon, whom he calls Proarche, and Propatore, and Bythus; and that with him exists a certain Ennoea, who is called Charis and Sige. He said that this ^C one embraced rest for infinite ages; later, in time, from both of them, Nous and Aletheia were born. They call Nous the Only-Begotten. These two conjugations they call the Pythagorean quaternion, and the root of all things. He says that from Nous and Aletheia, Logos and Zoe were produced; and from Logos and Zoe, Anthropos and Ecclesia. These four conjugations are, as it were, the primordial Ogdoad, and the root and substance of all. And they say that the first Aeon is he, then Logos and Zoe. After the production of Anthropos and Ecclesia, they say they produced ten other Aeons: Bythius and Mixis, Ageratos and Henosis, ^D Autophyes and Hedone, Acinetus and Syncrisis, Monogenes and Macaria. And from Anthropos and Ecclesia, twelve other Aeons were produced: Paracletus and Pistis, Patricus and Elpis, Metricus and Agape, Ainus and Synesis, Ecclesiasticus and Macariotes, Theletus and Sophia. These thirty Aeons, they say, are unknown to all others, but to them alone

^A Afterwards, having mythologized many things in order to show that the number eight, and ten, and twelve, and thirty are venerable, he says that Bythus is inaccessible to all who are from him. Sige restrained him, and forbade the attempt, so that [those born from him] might not see him or declare him to others. But the last Aeon, whom they call Sophia, having been seized by the same desire, and being unable to attain what she sought, brought forth, he says, an unformed substance. Being distressed at such a birth, she approached the Pro-pater and explained her affliction; the other Aeons also supplicated along with her, and she herself obtained some pardon. They say this unformed fetus is Matter, born from ignorance, ^B and sadness, and fear, and perplexity. Bythus, fearing that another Aeon might suffer a similar fate, brings forth Horos without a female consort; for each of the other Aeons is joined to a female. This Horos they also call the Cross, and they invent other names for him as well. Through him, he says, Sophia was cleansed and freed from her affliction. And that Enthymesin, which they also called Affection, and the unformed fetus, and Matter, Horos cast far away from her. ^C After these things, he says that the Only-Begotten, by the will of the Father, brought forth Christ and the Holy Spirit for the security and establishment of the Aeons. For they say Christ taught the Aeons that the Father is incomprehensible, while the Holy Spirit bestowed a more excellent equality upon the Aeons among themselves. Having obtained these things, the Aeons praised the Propater, and having each brought together the most beautiful things they possessed, they brought forth through these Jesus, whom they also call the Savior, and Christ the Word. Together with him, they also brought forth other angels, that they might be his satellites; and all these things they name within the Pleroma. ^D Those things which are said to be outside the Pleroma are these: The Enthymesin of that Sophia, which they called the unformed fetus, they call Achamoth; they say that, having come into being outside the Pleroma, she dwells in a certain shadow and void. But Christ, being moved by compassion, they say, was extended by Horos, who is also called the Cross, and gave form to that substance, but left it destitute of knowledge, and afterwards drew back his power to himself. But she, having been affected by the sense of the light which had apprehended her, indeed ran to search for it, but was forbidden by Horos to proceed, he having said "Iao"—from which they say this name also originated. Then, because she was distressed at being forbidden to proceed, she admitted sadness, and fear, and doubt; afterwards she conceived a desire for conversion. From these affections, they say, this world was founded.

from the conversion, the Creator and the souls of all; and from the other affections, the rest. From her tears, the humid substance; from her laughter, the light; and from the others, the rest. For I do not think it would be blameworthy to recount all the things they mythologize. They say that she besought the Christ, who had already pitied her, that he might impart light to her; and that he accepted the petition, but did not go himself; instead, he sent Jesus, so that in him both the visible and invisible things, and the thrones, and dominions, and ^B divinities, as they themselves say, might be created. He arrived, then, with the angels that had been brought forth, and he separated her from the affections that had come upon her, and, having separated them, he established them. But she, being separated from the affections, received a desire for the angels, and brought forth a spiritual offspring similar to the angels, and this ran up on high. From the conversion, they say, the animal substance came into being, and from this, the God was formed, and the Father and King of the souls 71 that have the same nature as he, which they call the Right, and of those 72 of material origin, which they call the Left. For they say that he laid claim to all visible things as his own. They even call him Metropator, and Father, and Creator. And what need is there to recount every trifle of their myth-making? For the ^C entire fiction is similar to what has already been said. They say that the Savior who appeared received the spiritual element from Achamoth, but put on Christ, who is animal, from the Creator, and from the Economy was clad in a body having an animal substance, fashioned by ineffable wisdom so as to be tangible and visible and capable of suffering. But they say he took on absolutely nothing material, because none of those things consisting of matter can attain salvation. They further say that they themselves are saved by knowledge alone, while we are saved by faith and good deeds; but that they have no need of works, as knowledge is sufficient for salvation. For which reason, those among them who are the most "perfect" commit whatever is forbidden by the divine laws without fear. For they celebrate pagan festivals, partake of things sacrificed to idols, ^D serve their pleasures, and commit every wickedness without distinction.

VIII. — Concerning Secundus and others 73

Secundus, succeeding Valentinus, divided the Ogdoad bipartitely; he called one part of it the Right, and the other the Left 74, and added Light and Darkness. From this source, countless other leaders of heresy also sprang up: Cossianus, Theodotus, Heracleon, Ptolemaeus, and Marcus, who concocted various further doctrines.

^A

IX. — On Marcus the Magician.

Marcus not only practiced the art of magic, but by performing certain amazing feats through legerdemain, he deceived many who were easily captured. He concocted a long fable, claiming that Sige had told him these things, and he was not ashamed to present Sige as an idle chatterer. The same man compared the Aeons to the twenty-four letters, calling some mutes, others semi-vowels, and others vowels. In a great multitude, these men attempted to strike terror into the foolish by writing books with false titles. When they baptize those whom they deceive, they are accustomed to say: "In the name of the unknown Father of all, into Truth the mother of all, into him who descended into Jesus, into union, and redemption, and communion with the powers." They also intermix Hebrew names to terrify those being initiated, which I have judged superfluous to recount. From these, after the grass had sprouted, very many heresies have sprung up; they say that those whom some call Ascodrutae and others Ascodrupitae are a branch of these men. ^B

X. — On the Ascodrutae or Ascodrupitae.

These men, however, say that the divine mysteries, which are signs of invisible things, ought not to be performed through visible things, nor incorporeal things through sensible and corporeal things; but that perfect redemption is the true knowledge of that which is. For everything that is seen, consisting as it does of ignorance and passion, is destroyed through knowledge. Therefore, redemption must also be spiritual. For this reason, they do not baptize those who approach, nor is the mystery of baptism celebrated among them. Indeed, they call the knowledge of the All "redemption." ^C

XI. — On the Archontici.

From these men, in turn, some are called Archontici, who, having fashioned certain books [which they claim to be] revelations of the prophets...

And they have called one of these "Symphonia," in which they have written down seven heavens, and [claim] that each of them has one archon (that is, a ruler), and that a certain Photina is the highest mother of all. They execrate the laver, and the participation in the mysteries, as being performed in the name of Sabaoth, for they say that he exercises tyranny in the seventh heaven. They say that souls are the nourishment of the archons, and that without this it is not possible for them to live. They say that the devil is the son of Sabaoth; and that Sabaoth is the God of the Jews, and that the son, being evil, does not honor him, but opposes him in everything. They say that Cain and Abel are the children of the devil. And they tell other fables as well, full of all impiety. Certain others, after death, pour oil and water upon the heads of the deceased. For they say that they will thus become invisible, and superior to the powers and principalities that lie between. They also teach them to recite a certain fable, which I have thought to be a participator in foolishness if I were to insert it into my writing ^B.

XII. — On the Colobasii

The Colobasii say that the first Ogdoad came into being from Him whom they call the Forefather; and as for the Savior, some say he was projected from the thirty Aeons, and therefore is called Eudocetus (that is, the well-pleasing one), because it pleased the whole Pleroma to glorify the Father through him; but others [say he came] from only the ten Aeons, and others that he came into being by Christ and the Spirit for the strengthening of the Pleroma, and is called Christ by the name of the Father. And they tell very many other such fables.

XIII. — On the Barbeliotae, that is to say, the Borboriani

From the seeds of Valentinus emerged the filth of the Barbeliotae, or ^C Borboriani, or Naasini, or Stratiotici, or those whom they call Phemionitae. For they postulated a certain incorruptible Aeon dwelling in a virginal spirit, whom they call Barbeloth; and [they claim] that Barbeloth requested Prognosis (Foreknowledge) from him. And when this had come forth, and had requested again, there came forth Incorruptibility, and then Eternal Life. And Barbeloth, being delighted, conceived and brought forth the Light. This, they say, was called Christ, anointed with the perfection of the Spirit. This Christ, in turn, Nun him ^D

and he received him. But the Father added also the Logos. Then Ennoea and Logos, Aphtharsia and Christ, Vita aeterna and Thelema, Nus and Prognosis were conjoined. And further, they say that from Ennoea and Logos, Autogenes was produced, and with him Alethia, and that there was again fashioned another conjugation of Autogenes and Alethia. And what need is there to recount the other productions from Light and Aphtharsia? For the myth is long, and besides being impious, it is also disgusting. To these they have also added Hebrew names, attempting to astound the simpler-minded. ^B Furthermore, they say that Autogenes produced a perfect and true man, whom they also call Adamas, and together with him was produced his consort, perfect Gnosis. From this, in turn, was shown the mother, father, and son. And from Anthropos and Gnosis germinated the Tree, which they also call Gnosis. From the first angel, they say, was produced the Holy Spirit, whom they called Sophia and Prunicus. This one, they say, desiring a consort, brought forth a Work, in which were Ignorance and Arrogance. This Work they call Protarchon (that is, the first prince), and they say that he is the maker of created things. This one, having joined with Arrogance, begat Vice and its parts. These things, then, I have set forth in summary, skipping over the length of the fiction. But as for their mystical ceremonies, who is so wretched as to wish to express with the tongue what is performed by them? For those things which are celebrated by them as if they were divine surpass every wicked thought and every foul conception of the mind. But the very surname is sufficient ^C to indicate their execrable audacity. For this reason they were nicknamed Borboriani [the Muddy ones].

XIV. — Concerning the Sethians, or Ophiani, or Ophites.

Sethians, indeed, whom some call Ophiani or Ophites, call the God of all “Man,” naming that Light again, likewise calling him blessed and incorruptible, and asserting that his dwelling is in the Bythos [the Abyss]. His Ennoea, however, they call the Son of man, and the second man. After this, they say, is the holy Spirit, and below these, four elements: water, darkness, the abyss, chaos. They say the Spirit is female, and that she is borne ^D upon the elements. And they say that the first man and the second were enamored

^A of the Spirit, and begat Light, which they call Christ. But because the female could not bear the excess of the light, it overflowed; and they say that Christ, together with his mother, was caught up to the incorruptible Aeon, which they also call the true Church; but they say that the moisture of the light that overflowed fell down below, and was called Sophia, and Prunicus, and Androgynous. And as it swam in the waters, it took from them a body, and was weighed down, and was in danger of being submerged; but it emerged, and from the body with which it was covered the heaven was fashioned, and then, having cast off the rest, it flew up to its mother. And they call that one the son of Prunicus. And he, in turn, produced another son, and they say that from him another came into being, and that the emanations proceeded up to the number of seven: and by each of these a heaven was created, and each dwells in its own. And they also imposed names upon the aforementioned sons, using the Hebrew language, which I have deemed entirely superfluous to mention. And they say that the others rebelled against the first, of whom he was in part grandfather, in part great-grandfather, and of some even the progenitor. ^B Being anxious in spirit, he fixed his thought upon the dregs of matter, and begat a son in the form of a serpent. Then the father of the serpent-formed one, boasting, said: “I am God and father, and there is no one above me.” But the mother, indignant, cried out to him: “Do not lie; for there is above you the father of all, the first man, the son of man.” When the father of the serpent had heard these words, he said: “Come, let us make man in our image.” And they add many other things, full both of impiety and of disgust. And they name that serpent-formed one Michael and Samanna. And they divide the prophets, and distribute them among the seven sons as they wish. And they say that Seth is a certain divine power; for which reason they have been called Sethians. And they say that Jesus is different from Christ; and that Jesus was born of the Virgin, but that Christ descended into him from heaven. And they say that the apostles were also led astray, having thought that the Savior’s flesh was resurrected. And some of them say that Christ, having transformed himself into the shape of a serpent, entered into the womb of the Virgin. And in this way those wretches understand the apostolic statement: ^C “Who, being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a servant.” ^D Some, however, say that the serpent itself has intimacy with Sophia, and as if through dreams they differ from the figments of Saturnilus.

^A They say that it fought against the Creator God, deceived Adam, and gave him the knowledge, and for this reason the serpent is said to be the most prudent of all things. They say that the winding position of our intestines imitates the body of the serpent, demonstrating the life-giving wisdom of the serpent. For this reason, they also worship the serpent. They charm it with certain incantations, keep it in the dark, and in the rite of their detestable mysteries, they bring it forth onto the table: when it has ascended, they partake of the loaves as if they were sanctified.

XV. — Of the Cainites.

^B Others, whom they call Cainites, say that Cain was liberated by the authority from above, and they acknowledge Esau, Korah, the Sodomites, and all others of that sort as their own kin, and that although they were hated by the Creator, they suffered no harm from him. For the wisdom which it had in them snatched them away; and they say that Judas the traitor alone of all the apostles possessed this knowledge, and for this reason performed the mystery of the betrayal. They also bring forward a Gospel of his, which they themselves have composed: for he immediately took the noose as the reward of his betrayal. And when they do things that are forbidden, they invoke the name of some angel, as if offering their intemperance to him; and they do this in every form of impurity. For they say that there are certain angels, equal in number to the various forms of impurity, who are worshipped by those deeds.

XVI. — Of the Antitactae.

^C There were also others, whom they called Antitactae, impious men who called the great unknown God, as they say, their own father; but him—the Creator God—to be good, while a certain one sprung from those who were born of him sowed cockle; and he, as they say, cast evils upon all of us, having set himself against our most good father. For which reason we too set ourselves against him, standing against his laws in retribution for the father. And since he said, "You shall not commit adultery," we, he says, shall commit adultery so that we may break his commandment. One might justly call these men the inventors of evils, who join blasphemies to their own lusts.

XVII. — Of the Peratae.

^D Ademes the Carystian, and Euphrates the Peratic, from whom those who hold their view are called Peratae, teach that there is one world divided into three parts. And one part, as it were, is a great source, capable of being divided by reason into infinite things. The first division is the Triad…

and they name it the perfect good, the paternal magnitude. The second, truly, is the multitude of infinite powers. The third, finally, they call the specific. And the first they call unbegotten, and they name three gods, three words, three minds, three men. And from on high, from the unbegotten and the first division of the world, down to the very consummation of the world, in the times of Herod, they say there descended a certain man of triple nature, of three bodies, and of triple power, called Christ; and that he passed through the unbegotten world, and the self-begotten one, and came into this world in which we are. And ^B the Christ who descended will cause those things which descended from on high to return on high, and those things which conspired against them he will deliver to punishment. And they say that the unbegotten world and the self-begotten one are to be saved; but that this world, which they call the specific, is to perish.

XVIII. — Concerning Monoimus.

They say that Monoimus the Arab derived the arguments for his heresy from the science of arithmetic.

XIX. — Concerning Hermogenes.

Hermogenes, moreover, said that God created all things out of subject and likewise unbegotten matter. ^C For the foolish man supposed it to be impossible even for the God of the universe to create out of nothing. The same man said that the Lord’s body was placed in the sun, and that the devil and the demons were to be cast back into matter. Theophilus, the bishop of Antioch, wrote against him, and Origen likewise. And against Valentinus, and those who came from him, [wrote] Irenaeus, and Clement, and Origen.

XX. — Concerning Tatian and the Hydroparastatae, or Encratites.

Tatian the Syrian ^D was a sophist at first, but later became a disciple of the divine Justin, the martyr. But after the death of his master, he wished to become the leader of a heresy. He begged the materials for his figment from various sources: from Valentinus, the emissions of the Aeons; but from Saturnilus and Marcion, the loathing of marriage and the use of living creatures and wine. Those who are called Hydroparastatae and Encratites hold him as their leader. They are called Hydroparastatae because they offer water instead of wine; and Encratites because they neither drink wine nor partake of living creatures.

diabolic junction. He composed the Gospel called the Diatessaron, having amputated the genealogies and everything else that shows the Lord to have been born of the seed of David according to the flesh. This book was used not only by those of his own sect but also by those who followed the apostolic doctrines, not recognizing the fraudulence of its compilation but using it more simply as a compendious book. I myself found more than two hundred such books held in honor in our churches, all of which I collected and put away, and in their place introduced the Gospels of the four evangelists.

XXI. — Concerning Severus.

^B Severus, succeeding to this man’s teaching, named those whom he had deceived after himself. Hence it is that some call the Encratites "Severians." They also reject the Epistles of the divine Paul and the history of the Acts. Against them wrote Musanus, a champion of the truth, as well as Clement the Stromatist, and Apolinarius, who became bishop of the holy city in Phrygia, and Origen.

XXII. — Concerning Bardesanes and Harmonius.

Bardesanes the Syrian, a native of Edessa, flourished in the times of the Emperor Marcus Verus. They say that he excised much of the mythologizing of Valentinus. He also wrote many things in the Syrian language, which some others translated into the Greek tongue. I myself have chanced upon his works, which he wrote against fate, and against the heresy of Marcion, and many others besides. They say that Harmonius, who was his son, learned the Greek language at Athens. He too wrote many things, using the Syrian tongue. The error of both of them, however, was ^C strenuously refuted by the most celebrated man, Ephraim the Syrian.

XXIII. — Concerning Florinus and Blastus.

But Florinus and Blastus, who were enrolled in the list of presbyters at Rome, declined into the plague of Valentinus. They say that the thrice-blessed Irenaeus, bewailing the disease of these men, wrote his work against Valentinus. Thus all these, starting from Simon, brought forth doctrines related to one another, naming certain Aeons, and the productions of Aeons, and other productions of ^D productions.

XXIV. — Concerning Cerdon and Marcion.

Marcion, and Cerdon his teacher, received...

^A from the imposture of Simon the materials for their blasphemy, but they fashioned another way of impiety. For Cerdon, who lived in the times of Antoninus the First, claimed that the father of our Lord Jesus Christ was one God, unknown to the prophets, and that the creator of the universe and lawgiver of the Mosaic law was another; and that the latter is just, while the former is good. For, he says, in the law, he mandates the plucking out of an eye for an eye and a tooth for a tooth ^B—but the good one, in the Gospels, commands that if anyone strikes you on the right cheek, you should turn to him the other also, and to him who wishes to take your tunic, you should give your cloak as well. And the one in the law commanded to love one's friend and hate one's enemy, but the other ordered us to love even our enemies. And the utterly thunderstruck man does not perceive that even in the law it is prescribed to lead back the straying ox of one's enemy, and to raise up a fallen beast of burden, and not to overlook an enemy in need of help; and that he who is called by him "the only good one" threatened Gehenna to the one who calls his brother a fool, and showing himself to be just, said: "With what measure you measure, it shall be measured back to you." But to refute these things is not the task of the present time, especially since this blasphemy can be easily detected by those who have read the divine Scriptures.

But Marcion of Pontus, having been educated in these things by Cerdon, did not rest content with the doctrine handed down to him, but increased the impiety. For he fabricated in his discourse four unbegotten substances; and the one he called good and unknown, whom he also addressed as the Father of the Lord; and another, the creator and just one, whom he also termed evil; and in addition to these, matter, which is evil and subject to another evil. He says that the creator, having overcome the evil, took the matter and from it created all things: from the purest part, the heaven; from the remainder, the four elements; and from the dregs, Hades and Tartarus. Again, having filtered the purest part of the earth, he constructed, he says, Paradise; and having taken one clod of earth from this, he fashioned Adam, having given him a soul from his own substance. Hence, he says, arises the conflict of the soul and the body, with the body contending to drag the soul down to that matter, while the soul attempts to pull the body up to the Creator. They also do not fear to say that the serpent is better than the Creator. For the one forbade eating from the tree of knowledge, while the other strongly urged it. And ^D the impious do not see that the counsel of the serpent brought forth death. Therefore, some of them even honor the serpent. And I myself found among them a bronze serpent concealed in a certain small chest along with their execrable mysteries. Not only, however, do they blaspheme the Creator, but they also call the patriarchs and prophets iniquitous, as

^A if to prove the Demiurge a lover of evil. He accepted from the Gospels only that according to Luke, and this with the greater part of the genealogy cut away; the Law, the prophets, and the entire Old Testament he rejected, as though given by a foreign God. He asserts that our Lord Jesus Christ descended in order to liberate those who believed in Him from the servitude of the Demiurge; he claims that He merely appeared to be man, while possessing nothing human, and appeared to suffer while having suffered nothing at all. He ^B has also rejected the resurrection of bodies, assuming it impossible for this to take place. He affirmed that Cain, the Sodomites, and all the other impious had attained salvation, having approached the Savior Christ in Hades and having been taken up into the kingdom; but that Abel, Enoch, Noah, the patriarchs, the remaining prophets, and the righteous had not attained the freedom given to those others, because they were unwilling to betake themselves to Him. For this reason, he says, they were condemned to inhabit Hades. Such were the ravings of Marcion against the Maker—or rather, things far more grievous than these; for I have passed over the greater blasphemies in silence. I know a certain nonagenarian among them who, when he rose in the morning, would wash his face with the discharge of his own spittle, and when asked the reason, said that he did not wish to have need of the Creator nor to make use of water that was from His works. And when those present said, "How then do you eat, and drink, and clothe yourself, and sleep, and perform the customary ^C mysteries?" he replied, compelled by necessity, that he did this because he could neither live nor perform the mysteries in any other way. And the madman confessed, even if against his will, that the one whom they call "good" has nothing of his own, but that they enjoy all goods from the works of the Creator. But I, passing over most matters, will move on to what follows in the text. For this sect, too, has been divided into many parts.

XXV. — Concerning Apelles, Potitus, Prepon, and others.

For to the unbegotten beings of Marcion, Apelles added another: the "Fiery" one. He also composed another book, which he called the *Prophecy of Philumena*. To Christ, moreover, he attached a body, not human, but formed from the substance of the world. Potitus ^D and Blastus, and Syneros, and Prepon, and Pithon, stood at the head of diverse doctrines; but all of them received the pretext for their blasphemies from Marcion. Many, indeed, have written against this impiety. For Justin the philosopher and martyr, and Theophilus

^A the bishop of Antioch, and Philip the bishop of Gortyna, and Irenæus, whom we mentioned earlier, the bishop of Lyon, and Modestus, and Origen, and Rhodon, and Adamantius, and Hippolytus, and Eusebius of Emesa, all of them most excellently and wisely refuted the madness of this blasphemy.

XXVI. — Concerning Manes.

Manes was by race a Persian, as they say, but he bore the yoke of slavery for a long time, and while he was a slave he was called Scythianus. Having become his mistress’s heir, he was not satisfied to have grown rich beyond his expectations, nor did he praise the Giver of good things; instead, he stirred up his tongue to blasphemy and impious mythology, having become a most perfect instrument of the enemy of truth. He said there were two unbegotten ^B and eternal beings, God and Matter, and he called God Light, and Matter Darkness; and he termed the Light Good, and the Darkness Evil, though he also applied other names to them. For he called the Light a good tree, filled with good fruits; and Matter, an evil tree, bearing fruits corresponding to its root. He said that God was far removed from Matter, and was entirely unknown to Matter, and Matter to Him; and that God possessed the northern parts, and the eastern and western, while Matter held the southern. After many centuries, however, Matter raised up a sedition within itself, and its fruits also rose up against one another; and when the war had progressed, as some pursued and others fled, they arrived at the borders of the Light. Then, having beheld the Light, they were affected with both joy and admiration, and with joined forces intended to rush upon it, to seize it, and to mix the Light into their own darkness.

Therefore, as the foolish, nonsensical, and witless fable says, Matter rushed with its demons, and its idols, and with fire and water ^C against the Light that had appeared. But God, fearing the sudden invasion—for He had no fire, as he says, to use as thunderbolts and lightning, nor water to bring on a flood, nor iron, nor any other weapon—devised something of this sort. Taking a certain portion of the Light, He sent it into Matter, as if it were bait and a hook. Hunger-struck and falling upon it, she swallowed what had been sent, and became ensnared and caught as if in a trap. From this, they say, God was forced to create the world; yet they declare that the parts of the world are not His, but are the works of Matter. He created it, however, desiring to dissolve its constitution and to lead into peace things at war, so that little by little He might liberate the Light that had been mixed into Matter. Furthermore, they say that man was not fashioned by God, but by the ruler of Matter; they call this one Saclas, and they say ^D that Eve was in like manner made by Saclas and by Nimrod.

^A And they say that Adam had been created in the form of a beast, but Eve was without soul and motion; and that the masculine virgin, whom they call the daughter of Light and designate as Joel, imparted to Eve both life and light; and that Eve released Adam from his bestial nature, but was subsequently stripped of the light. They say that Saclas was the first to consort with her, and that she conceived from him a beast-like child. Then, they say that he consorted with her again ^B.

But perhaps someone might justly blame me for deigning to write these things. Therefore, leaving aside other myths and trifles, I shall briefly set forth the heads of this impious heresy. They call the sun and the moon gods, sometimes calling the former Christ, and providing as sufficient proof of this the fact that the sun was eclipsed at the time of the Crucifixion; at other times they call them ships that carry the souls of the departed from Matter to the Light. For in this way, they say, it is little by little delivered from the wicked mixture. And they say that the moon becomes crescent and half-full because it is being emptied, and that it receives luminous souls from Matter and deposits them in the Light; and thus, little by little, the Light is freed from the evil mixture.

When the whole nature of the Light has been separated from Matter, they say that God will deliver it to fire and form it into a single mass; and with it, those souls also that have not believed in Manes. He calls the devil sometimes Matter, and sometimes the ruler of Matter. He says the marriage of the devil is a law. They blame the charity exercised toward the poor, saying it is the veneration of Matter. They also teach that the Lord neither assumed a soul nor a body, but appeared as a man, while having nothing human; and that the cross, the passion, and the death were mere appearance. ^C They reject the resurrection of bodies as a myth. For they consider no particle of matter worthy of salvation.

They also say that transmigrations of souls occur, and that some are sent down into the bodies of birds, others into the bodies of beasts, wild animals, and serpents. They believe that all things are ensouled—the fire, the water, the air, the plants, and the seeds. For this reason, those who are called "perfect" among them neither break bread nor cut vegetables, and they openly revile those who do so as murderers—though they nonetheless eat that which is cut and broken.

Moreover, they use sorcery, especially when performing their nefarious mysteries; and for this reason, their doctrine is even more difficult to wash away. He who has been imbued with their execrable orgies is extremely hard to move from the operation of the demons that corrupt souls, who bind the souls of those being initiated through their incantations. ^D Now, this Manes had from the beginning three disciples: Aldan, Thomas, and Hermas. He sent Aldan to preach in Syria, and Thomas to the Indians. But after they returned, reporting that they had endured all bitter and grievous things, and since no one could be brought into their mind to acknowledge Manes as master, the most wicked man dared to call himself Christ and to claim he was the Holy Spirit, saying he had been sent according to the Savior's promise. For indeed he had promised

^A sent Addas as a herald to the Syrians, and Thomas to the Indians. But when these returned, telling of the many kinds of sufferings they had undergone, and that no one was willing to accept Manes as a teacher, the all-wicked one dared 58 not only to call himself Christ, but also to name himself the Holy Spirit, and to claim that he had been sent according to the Savior’s promise. For the Lord had promised that He would send another Paraclete. Having designated twelve disciples after the example of the Lord, he set out for Mesopotamia, fleeing from the King of the Persians. For by boasting that he would cure the king’s son, who was held fast by a certain malady, he entangled him in more grievous ills. But after he was driven out from there also as an manifest enemy of God, he returned to Persia; having been arrested by the king, he suffered the Persian punishment, and having been flayed of his skin, he was delivered to the dogs. Such was the end of Manes, and these are the chapters of that impious heresy. For if one were to wish to go through all the nonsense of his myths, one would require a great many books. Such doctrines did the all-wicked demon whisper into the minds of unholy men, and such leaders and commanders of ranks did he employ in waging war against the truth. But, to speak with the prophets, he wove the web of a spider. For the Lord most easily refuted the lie, and dispersed the crowds of those who patronized it. Against the impiety of Manes, however, illustrious defenders of the truth wrote: Titus and Diodorus, the one who shepherded the Church of the Bostrenes, and the other who ruled over the metropolis of the Cilicians. George of Laodicea also wrote, a man who, while he was a patron of the Arian heresy, was yet schooled in philosophical disciplines. Besides these, there is also Eusebius the Phoenician 59, of whom we made mention earlier. But I shall proceed to another phalanx 60.

COMPENDIUM OF HERETICAL FABLES BOOK II.

Preface 61. 1. On Ebion 62. 2. On the Nazarenes 63. 3. On Cerinthus. 4. On Artemon. 5. On Theodotus.

COMPENDIUM OF HERETICAL FABLES BOOK II

Preface: On the heretics who lived at the time of the apostles.

^A What kind of branches the most bitter root of Simon has put forth, and what destructive fruits these have produced, we have shown clearly in the first book, having pruned as much as possible the prolixity of their fables, dreading to utter their greatest blasphemies, and passing over in silence those things concerning their most abominable orgies which were too impious and execrable. For we judged that we would be sinning if we taught these things to those who are ignorant of them. For not even to those who have delivered themselves entirely to lusts have the things they dared to perpetrate entered into their minds. But the most wicked demon whispered these things into their souls, having undertaken a war against the heralds of the truth, and attempting by this means to cast a bad reputation upon those who profess divine things. For he believed that the community of the name would bring disgrace upon all, because both the teachers of detestable dogmas and the heralds of the Gospels were called Christians, and whoever was ignorant of the difference supposed that all who were included under one and the same name were wicked. ^B And the inventor and artificer of wickedness dared these things as soon as the light of truth arose, and sent forth the divine apostles like rays throughout the world. For while they were still alive, Simon appeared, and Menander, and the other disciples of Simon whom we mentioned before. They also say that even Cerinthus, during the life of the most renowned John who wrote the divine Gospel, sowed the tares of his own heresy. And the divine Paul also reproved others in his Epistles to Timothy. He speaks as follows: "Shun profane novelties of words; for they grow much towards ungodliness, and their speech will spread like a canker. Of whom is Hymenaeus and Philetus; who have erred from the truth, saying, that the resurrection is past already, and have subverted the faith of some." ^C Then he shows the firmness and solidity of the truth: "But the foundation of God standeth firm, having this seal." And he teaches also how the Lord cares for His own: "The Lord knoweth," he says, "who are his." Furthermore, he exhorted them to flee the company of the wicked: "And let every one who nameth the name of the Lord depart from iniquity." Then, by an example, he heals those who are distressed that the wicked live together with the good: "For in a great house," he says, "there are not only ^D vessels of gold and silver, but also of wood and of earth; and some indeed unto honour, and some...

^A unto dishonour." He shows here the freedom of the will and that the mind is its own master, capable of easily shifting its own inclination wherever it wishes. He says thus: "If any man cleanse himself from these, he shall be a vessel unto honour, sanctified, and useful, prepared unto every good work." He wrote things similar to this in his former Epistle: "This charge," he says, "I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou mightest war the good warfare; holding faith, and a good conscience, which some having put away, concerning faith have made shipwreck: of whom is Hymenæus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme." ^B By these words he clearly taught that an unlawful life is the foundation of impiety. For he called a pure life a good conscience, and said those who had cast it away had made shipwreck concerning the faith. And again: "But refuse profane and old wives' fables." And further: "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions," and the rest. And a little after: "The love of money is the root of all evils: which while some coveted after, they have been seduced from the faith, and pierced themselves through with many sorrows." And in the very end ^C he exhorts, saying: "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith." These things clearly declare that many authors of execrable heresies appeared even while they were still preaching. He also foretells that, after their departure, some who believed them would invent vain dogmas. "For the Spirit," he says, "speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." And in the second Epistle, having foretold many ^D of the reproaches of those who would come after them, he adds these words: "For of this sort are they which creep into houses, and lead captive silly women laden with sins, led away with divers lusts, ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men corrupt in

^A mind, reprobate concerning the faith.” Then he foretells that falsehood shall be easily detected: “But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was.” I have brought forward these apostolic testimonies to show that, even while they were planting, the common enemy of all had sown the tares of heresy. But the all-wise Lord did not prevent the sowing of the evil seed, but transformed the greater part of the tares into wheat. And cities and villages bear witness to this, being now freed from the tares of Simon, and Menander, and Cleobius, and Dositheus, and Gortheus, and Adrian, and Saturnilus, and Basilides, and Isidore, and Carpocrates, and Epiphanes, and others of this kind altogether. For those who had been deceived by them, the Lord called mature grain. A few in number, and these scattered through various cities, infected with the corruption of Valentinus, Marcion, and Manes, remained; perhaps to put to the test those who are now entrusted with the feeding of the Churches, who are unable to convert even the small remnants of these impious heresies. But the adversary of God, the Devil, did not tire of his war against piety, but sent forth others again against the truth, who openly profess things contrary to the aforementioned heretics.

328 I. — On Ebion.

The leader of this band was Ebion; the Hebrews call a beggar by this name. He said that there is one unborn, just as we do, and taught that He is the Creator of the world; but he said that the Lord Jesus Christ was born of Joseph and Mary, that He was indeed a man, but one who excelled all others in virtue and purity. They live according to the Mosaic law. These acknowledge only the Gospel according to the Hebrews, and they call the Apostle an apostate. From these came Symmachus, who translated the Old Testament from the Hebrew into the Greek language. There was another sect besides this, bearing the same name; for these are also called Ebionites. In all other respects they agree with the former, but they say that the Saviour and Lord was born of a Virgin. They use only the Gospel according to Matthew, and they keep the Sabbath according to the ^C customs of the Jews.

II. — On the Nazarenes

III. — On Cerinthus

IV. — On Artemon

He held sentiments regarding the God of all similar to ours, declaring Him to be the Maker of the universe, but he said that the Lord Jesus Christ was a mere man, born of a virgin, though superior in virtue to the prophets. He also claimed that the apostles had preached these things, perverting the meaning of the divine Scriptures, and that those who came after them had deified Christ, though He was not God.

V. — On Theodotus

VI. — On the Melchisedecians

they suppose Melchisedec to be a certain divine and most great power, and that Christ was made in his image. Another Theodotus, a silversmith by trade, started this heresy.

VII. — On the Elcesaites The Elcesaites, having taken their name from a certain Elcesai who began the heresy, have woven their own error by gathering myths from various heresies. With regard to the beginning of all things, they agree with us, for they speak of one Unbegotten and call him the Creator of all things. However, they say that there is not one Christ, but one above and another below, and that the latter once dwelt in many, but later descended. ^B He says that Jesus is sometimes from God, sometimes calls him a spirit, and sometimes asserts that he had a virgin mother. In other writings, however, they do not even say this; and he says that this one again undergoes transmigration and enters into other bodies, and manifests himself in different ways at each season. They also make use of incantations and invocations of demons, and of baptisms with the confession of the elements. They embraced astrology, magic, and the mathematical error, and called themselves "Prognosticators." They completely rejected the Apostle, and composed a certain book which they claimed had fallen from the heavens. Whoever heard this, they claimed, would receive remission of sins beyond that which Christ granted. Origen wrote truly against this heresy. Alcibiades, originating from Apamea in Syria, spread it. ^C

VIII. — On Paul of Samosata Paul of Samosata was bishop of the Antiochenes. At that time, Zenobia held the government (since the Persians, having conquered the Romans, had given her Syria and Phoenice to rule), and he slipped into the heresy of Artemon, thinking that by this means he would obtain her favor, since she held the same opinions as the Jews. When the rulers of the Churches learned of this, they judged that it was not without danger to overlook such a disease, which was hastening to spread and had the prominence of a great city as its assistant. Dionysius, the bishop of Alexandria, a man distinguished in doctrine, deferred his journey due to the infirmity of old age, but he persuaded him by letter to do what was profitable, and stirred up ^D those bishops who had gathered to a zeal for the truth. Among those who had gathered, those who held the lead were Gregory, that great and most celebrated man, who, through the grace of the Spirit dwelling in him, performed miracles sung of by all; and Athenodorus, his brother; and Firmilianus, bishop of Caesarea in Cappadocia, an illustrious man who flourished in both kinds of knowledge, both secular and divine; and Helenus, furthermore, who ruled the metropolis of the Cilicians.

^A These men were the leaders of the many who had assembled. And first, indeed, by persuasions and counsels, they tried to turn Paul away from his false doctrine. But since that man openly denied that he had held any such view, and claimed that he followed the apostolic dogmas, they praised the Lord for the harmony, and returned to their own flocks. As time passed, however, the report, spreading again everywhere, announced to all the perversion of Paul. Yet not even so did the most praiseworthy Fathers proceed easily to the cutting off of the man, but first they tried to heal the disease by letters; but when they saw the malady was ^B incurable, they again eagerly hastened to Antioch. They applied gentle medicines, admonishing, exhorting, and calling to remembrance the covenants that had been made. Thereafter, seeing both him denying it and the accusers pressing him, and promising that they would convict him, they convened in council. Here, Malchion, a man who had previously taught sophistry and had later been ordained a presbyter, conducted a debate with Paul, and it was detected that he called Christ a man who was distantly adorned with divine grace. Therefore, they then justly removed him from the sacred registers, having brought forth a unanimous vote. And since he resisted, and held the leadership of the Church, they informed Aurelian, who was emperor at that time, of Paul’s insolence, and persuaded him to expel him from the Church. For he, being devoted to the worship of idols, thought it just ^C that he who would not acquiesce to the judgment of the men of his faith, should be severed from their fellowship.

IX. — On Sabellius.

Sabellius the Libyan, from Pentapolis, began this heresy. He said that the Father, and the Son, and the Holy Spirit are one hypostasis, and one person of a triple name, and that it is the same one whom he calls sometimes the Father, sometimes the Son, and sometimes the Holy Spirit; and that in the Old Testament He gave the law as the Father, in the New He was incarnate as the Son, and came to the apostles ^D as the Holy Spirit. Against him, Dionysius, the bishop of the Alexandrians, wrote.

X. — On Marcellus.

Marcellus the Galatian, similarly to that man, denied Christ [alt-version omitted]

the Trinity of hypostases. He claimed that a certain extension of the divinity of the Father had come into Christ, and this he called God the Word; but when the whole economy was finished, it was drawn back and returned to God, from whom it had been extended. He says that the All-Holy Spirit is an extension of the extension, and that this was given to the apostles. And, in short, he imagined a Trinity that extends and contracts according to the various economies. ^B

XI. — On Photinus.

Photinus said that there is one operation of the Father, the Son, and the Holy Spirit, preaching the thought of the doctrines of Sabellius under other names. The divine Diodorus, who ruled the metropolis of the Cilicians, wrote against these four, proving that Christ is God before the ages, having become man in the last days, and having negotiated the salvation of men. The pest of mankind, the devil, devised all these heresies for the subversion of the divinity of the Only-Begotten; but He who rebukes the abyss and dries it up has extinguished them all, He who says to the abyss: "Be desolate, and I will dry up your rivers." For not even a slight remnant of these remains: neither of the Cerinthians, nor of the Ebionites, nor of the Theodotians, nor of the Elcesaeans, nor of the Melchisedecians, nor of the Sabellians, nor of the Paulianists, nor of the Marcellians, nor of the Photinians; ^C but all things have been delivered once and for all to the darkness of oblivion, so that not even their names are known to the many. For truthful is the word of our Savior, that "Every plant which my heavenly Father has not planted will be rooted up." But the divine doctrines of the Gospels have sprouted, and the shoots of the apostles have extended even to the sea, and the branches have filled the inhabited world, and the whole earth has been filled with the knowledge of the Lord, as much water as to cover the seas, and the witness of events has shown ^D the truth of the prophecy.

HERETICAL FABLES BOOK THREE

^A 338 Preface. 1. Of the Nicolaitans. 2. Of the Montanists. 3. Of Noetus of Smyrna. 4. Of the Tessarescaidecatites. 5. Of Novatus. 6. Of Nepos.

PREFACE

Since in the previous books we have set forth the heresies that are contrary to one another, come, let us also teach those who do not know the others that have sprung up between them. For just as field mice are produced from the earth by a certain intemperance of the air and the foul quality of rot, and are harmful to seeds and plants, and yet are hunted and destroyed by farmers: so too, by the malignant artifice of the devil, heresies have appeared which injured the simpler sort of men; but the excellent farmers of piety have driven them out from the divine crops and removed them from the midst. The Lord predicted the snares ^B of these through the parable of the tares, and taught the apostles in express terms, at one time saying that many false Christs, false prophets, and false apostles would appear, and at another time commanding them to be on their guard, adding: “Many will come to you in sheep's clothing, but inwardly they are ravenous wolves.” Then he teaches how it is necessary to discern the difference between the sheep and the wolf clothed in a sheep’s hide. “By their fruits,” he says, “you will know them.” Then, through a certain analogy, he explains his statement more clearly. “Can they gather,” he says, “grapes from thorns, or figs from thistles? Even so, every good tree brings forth good fruit, but a corrupt tree brings forth evil fruit.” And having ^C expanded his argument, he added: “Therefore by their fruits you will know them.” Impious and wicked dogmas are therefore sufficient in themselves to show who their father is. For, he says, “a tree is known by its fruit.”

^A And the end of these things is sufficient to refute the falsehood. For falsehood is easily dissolved, but the power of the truth is lasting. For this reason, the fables of diabolical operation have vanished, but the dogmas of the Gospels flourish and bloom. And although many have fought against them—tribes, demagogues, generals, and kings—the foundations of the Church have remained fixed upon the rock; but the heralds of the ill-named heresies have fled, as the Wise man said, with no one pursuing. For it is his voice: “I stretched out my hands, and they withered, and they became as dry grass upon the housetops; but my salvation will be forever, and my righteousness shall not fail.” But let us proceed to the narrative of the remaining dogmas.

I. — On the Nicolaitans.

The heresy of the Nicolaitans was composed not only of folly, but also of intemperance. ^B Clement taught the matters concerning this more clearly. He says that Nicolaus was one of the seven deacons whom the chorus of the apostles chose for the ministry of the widows. Since he had a beautiful wife, he was accused before the apostles as if he were laboring under the disease of jealousy. Wishing to remove this opinion, he brought his wife into the midst and permitted whoever wished to enjoy her, not decreeing this as a law, but refuting the calumny of those who had accused him. Thence, some, receiving in a very evil manner what had been done by him for the aforementioned reason, ordained that women should be held in common. But Clement says that Nicolaus was distinguished for temperance ^C and taught his children supernatural chastity, and that his son remained celibate and his daughters virgins. From which it is clearly proven that those who practice the aforementioned intemperance falsely arrogate to themselves the name from his appellation. Against these the aforementioned Clement wrote, and Irenaeus, and Origen, and Hippolytus, the bishop and martyr.

II. — On the Montanists.

The heresy called that of the Phrygians was begun by Montanus, who originated from a certain village of that region called Ardaban. This man, moved by a love of authority, called himself the Paraclete ^D and made two prophetesses, Priscilla and Maximilla, and of them

^A called their writings prophetic books, and named the village Pepuza Jerusalem. He furthermore legislated for the dissolving of marriage and introduced new fasts beyond the custom of the Church. He did not, however, corrupt the doctrine concerning the divine Trinity, and he taught concerning the creation of the world in the same way as we do. Those who adhere to his teaching are indeed called Montanists from him, but they are also called Cataphrygians from the nation, and Pepuzians from the village which he named Jerusalem. Moreover, the prophecies of Priscilla and Maximilla are honored by them above the divine Gospel. Regarding the mysteries, some people circulate certain rumors, but they do not admit to these, calling the accusation a slander. Certain of them have denied the three hypostases of the Godhead, similar to Sabellius, saying that the Father, the Son, and the Holy Spirit are the same, ^B similar to Noetus the Asian. Apollinarius, who became bishop of the holy city in Phrygia, a man worthy of praise, and one who in addition to the knowledge of divine things had also acquired secular learning, wrote against them. Likewise Miltiades, and Apollonius, and other writers. Against Proclus, who presided over the same heresy, wrote Caius, whom we mentioned before.

III. — On Noetus of Smyrna.

Noetus was by birth a Smyrnean, but he revived the heresy which a certain man named Epigonus had first brought to light, and Cleomenes, having received it, confirmed ^C it. These are the main points of the heresy. They say that there is one God and Father, the creator of all things: not appearing when He wills, and appearing when He wishes; and that the same one is invisible and visible, begotten and unbegotten; unbegotten from the beginning, but begotten when He willed to be born from the Virgin; impassible and immortal, and again on the other hand, passible and mortal. For being impassible, he says, He willingly endured the passion of the cross. They call this one both Son and Father,

^A and the Father, according as the usage requires, bearing this or that name. They were called Noetians who loved this heresy. ^B After Noetus, Callistus championed it, and he too, having devised certain additions, added to the impiety of the dogma.

IV. — On the Tessarescadecatites.

The heresy of the Tessarescadecatites (or Quartadecimans) has this premise. They say that John the Evangelist, preaching in Asia, taught them to observe the feast of Pascha on the fourteenth day of the moon; but, wrongly understanding the apostolic tradition, they do not await the day of the Lord’s resurrection, but sometimes on a Tuesday, sometimes on a Thursday, sometimes on a Sabbath, or however it may happen, they celebrate the memorial of the passion. They use also the erroneous Acts of the Apostles, and other spurious works, or rather works alien to grace, which they call apocrypha. ^C They also agree with Novatus; for they too turn away from the discussion concerning repentance.

V. — On Novatus.

Novatus was a presbyter of the Roman Church. When a most severe tempest ^D assailed the Churches, it happened that some of those reared in piety, after various torments, became exhausted and used words of denial. When tranquility was restored, these begged to obtain the remedies of repentance. And indeed, to the best pastors, the fearful accusation of the Lord seemed to apply, which says: "O shepherds, that which was broken you did not bind, and that which had strayed you did not bring back, and that which had fallen you did not raise up" (Ezech. XXXIV, 4); and that a hand must be extended to those who have fallen, and these must be strengthened according to the command of the Lord. For the Lord said to the great Peter: "Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat; but I have prayed for you that your faith may not fail" (Luc. XXII, 31, 32). Novatus was not pleased with these counsels, but openly contradicted them, saying that it was not right for those who had denied [the faith] to attain salvation; acting similarly to those who stop the sick from enjoying medical remedies. But those who were begging to obtain the cure argued against him, that although he had often been asked to hasten to them and confirm with words those who were being struck by the engines of the tyrant, he, concealing himself and trying to remain hidden, denied himself to be a presbyter. But yet, even when these things were heard by the bishops who had gathered at Rome, to persuade

^A them to agree with the best opinions, they tried. But when they saw him raging and ordaining a God-hated cruelty, they separated him from the body of the Church, while Cornelius was then governing Rome. This Novatus, having persuaded a few—and those very easily counted—to join in his heresy, departed for Italy, and having deceived three bishops of small towns, he led them away, as if they were to intercede on his behalf with the bishop of Rome. Having arrived with them at a certain village, he forced them to impart episcopal ordination to him; and they themselves lamented this violence when they reached Rome and explained what had occurred. Thus, the wretch having stolen the ordination, he became the leader of the heresy. Those of his own faction, he called not only Novatians, but also ^B Cathari. And he did not fear the accusation of the Lord God, which He made against certain people, saying: "Those who say, I am pure, do not touch me"; and He added: "He is the smoke of my wrath, a fire burning in it all the days." For the Lord "resists the proud." The successors of this man also added other things to the doctrine; for those who have entered into second marriages, they drive away from the holy mysteries, and they utterly banish from their assemblies any mention of repentance, and to those whom they baptize, they do not offer the most holy chrism. For this reason, the most praiseworthy Fathers commanded that those who join the body of the Church from this heresy should be anointed. Against this heresy, Cornelius wrote many letters, as did Dionysius, the bishop of the Alexandrians, and many other bishops of that time, through whom the inhumanity of Novatus immediately became manifest to all.

VI. — On Nepos

^C Nepos, a bishop of an Egyptian city, in all other respects agreed with the dogmas of the Church, but he erred regarding the divine promises, as he considered that these would take place on earth, and that eating and drinking, and Jewish festivals, and periods of a thousand years were to be spent in these things. Against him, in turn, wrote Dionysius, the bishop of the Alexandrians, in other matters praising him, but in these convicting the deceiver.

These things, then, occurred between those who denied the humanity of God and our Savior, and those who called him a mere man, who even before the ages ^D was God

the dogmas have sprung up. And most of these, as soon as they were born, withered and remained dried up. For who knows anyone now who is called after Nepos, or Nicolaus, or Noetus, or Proclus ^A? The East has been completely liberated from the Montanists, and the Novatians, and the Tessarescaedecatites; Egypt and Libya have also been liberated, and the West is likewise free from them; only small parts of Asia and of Pontus retain these weeds. For neither the Polemoniac Pontus, nor Helenopontus, nor the Armenias, nor the Cappadocias, nor Lycaonia, nor Pisidia, nor Pamphylia, nor Lycia, nor Caria have received these heresies. But the earth is full of those who worship the truth, and the ends of the world are full of them. For the prediction of the God of the universe, which He uttered through the prophetic tongue to the Savior, is true: "Behold, I have given Thee as a covenant to a race, for a light to the nations, that Thou shouldst be salvation unto the end of the earth." Accordant with Isaiah, the blessed David also says: "He shall have dominion," he says, "from sea to sea, and from the rivers to the ends of the earth. Before Him the Ethiopians shall fall down, and His enemies shall lick the dust. The kings of Tharsis and the isles shall bring gifts; the kings of Arabia and Saba shall bring gifts ^B. And all the kings of the earth shall worship Him; all nations shall serve Him." These predictions have received their fulfillment through the Church. But the teaching of the heretics has for the most part been uprooted entirely, while in other parts it differs nothing from withered trees, lingering in a few cities and villages, and revealing the weakness and falsehood of those who composed it. For the Lord "dissipates the signs of the ventriloquists, and divinations from the heart, and establishes the words of His Son, and demonstrates the counsel of His envoys to be true." And, "He dissipates the counsels of nations, and brings to naught the reasonings of peoples; but the counsel of the Lord abides forever; the reasonings of His heart to generation and generation. Blessed, then, is the nation whose God is the Lord, the people whom He chose for an inheritance for Himself ^C."

BOOK FOUR. ON THE HERETICAL MYTHOLOGIES. ON THE DOCTRINE OF SIMON.

THEODORET, BISHOP OF CYRRHUS HERETICAL FABULATIONS, BOOK FOUR

Præfatio. 1. Concerning Arius. 2. Concerning Eudoxius. 3. Concerning Eunomius and Aetius. 4. Concerning the Psathyrians and others derived from the heresy of Arius. 5. Concerning the Macedonians. 6. Concerning the Donatists. 7. Concerning the Meletians. 8. Concerning Apollinarius. 9. Concerning the Polemians and other Apollinarists. 10. Concerning the Audians. 11. Concerning the Messalians, or Euchites, and Enthusiasts. 12. Concerning Nestorius. 13. Concerning Eutyches.

PROLOGUE

I. — Concerning Arius.

^A he contradicted him, calling Him a creature whom he had previously declared to be the true Son; and while the former was teaching that God the Word is coeternal with God the Father, as existing in the beginning, being God the Word and the radiance of His glory, he said that He who is came into being from things that did not exist, and he claimed that He possessed a mutable nature. He also mutilated the doctrine of the Incarnation, for he said that He took on a body without a soul, and that the Divinity filled the roles of the soul, in order that He might assign to it the sympathy that arises from the body.

Abandoning the laws of doxology which those who were eyewitnesses and ministers of the Word from the beginning had handed down, he introduced a different pattern, teaching those he had deceived to glorify the Father through the Son in the Holy Spirit. And although he did not dare to alter the invocation used at divine baptism, because the transgression would be manifest, he did instruct them to baptize according to the Lord’s command in the name of the Father, and of the Son, and of the Holy Spirit; but he forbade them to offer glory according to the law of baptism, even though our God and Savior commanded not simply to baptize, but first to make disciples. "For," He said, "go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit" (Matt. XXVIII, 19). According to this law, the divine apostles and the teachers of the Church who followed them teach those who approach to believe in the name of the Father, and of the Son, and of the Holy Spirit, and they baptize those who have been made disciples in the name of the Father, and of the Son, and of the Holy Spirit. For this reason, those who have partaken of the gift, just as they were taught and baptized, so do they glorify the Father, and the Son, and the Holy Spirit. For it is absurd that those who have received the gift of baptism from the Holy Trinity ^B should offer glory only to the Father, and leave the Son and the Holy Spirit unhonored.

But we have spoken of these things at length in the books we wrote against them; the purpose of the present work, however, is to demonstrate the character of each heresy. The holy Fathers who assembled at Nicaea, therefore, openly cast out this Arius, who held such views, as one who was introducing doctrines that were utterly alien to the divine oracles and of a foreign nature. ^C Later, however, feigning repentance, he persuaded those who were in positions of authority with the great Emperor Constantine to grant him a place for repentance. The Emperor, having accepted the petition, bade the Bishop of the imperial city extend his hand to one who desired salvation. But the divine Alexander (for he held the helm of that Church), ^D first indeed attempted to persuade the Emperor not to be led astray by the feigned words of Arius. When, however, he perceived that the Emperor took this poorly, he withdrew in silence. It was, moreover, ordained that Arius should be admitted in the morning, for it was a Saturday when these things were said. That true man of God, therefore, having entered the divine temple with two of his domestics, the Lord of the Churches...

^A having implored—prostrate upon the earth before the holy altars and pouring out tears—not to permit the wolf to mix with the sheep, since he, wishing to do exactly what wolves do, was covering himself with sheep’s clothing. They say that he even added these words to his prayer: "If You permit him to enter, even though he plots such things, for the sake of Your ineffable plan (for Your judgments cannot be investigated), then remove me, Your servant, from this present life." Having thus completed his prayer, he returned home weeping. Arius, however, confident that the emperor’s promises would be fulfilled, set out at daybreak. Then, when his stomach pressed him to make an evacuation, he entered a public latrine, leaving the servant who followed him outside. Suddenly, his intestines having been loosened and poured out, he died while sitting inside. Those who were sitting nearby saw the event and cried out; the servant ran in, and seeing him dead, informed his household of what had happened. When the plague sent by God was reported throughout that most populous city, everyone together ran to the divine temple. ^B And when they learned of the emperor’s promise and the priest’s prayer, they praised the Protector of the Churches and abhorred the impiety of the heresy. Yet, even though these things had come to pass, and the divine sentence had been shown most clearly, those who had contracted the disease persisted in sharpening their tongues against the Only-Begotten and the most holy Spirit. But since I have written about these things at length in my *Ecclesiastical History*, I consider it superfluous to speak of them here. Therefore, passing over Eusebius, Theognis, Theodotus of Perinthus, Menophantus of Ephesus, Patrophilus of Scythopolis, ^C and others, I shall make mention of Eudoxius alone. For the accounts which must be told concerning Aetius and Eunomius require mention of him.

II. — Concerning Eudoxius.

This Eudoxius was bishop of Germanicia, a city neighboring the Taurus [mountains]; but, having despised that little town, he set out for Antioch when he heard of the death of Leontius. Then, he seized the see in violation of ecclesiastical laws. ^D Being driven out from there by imperial letters, and ordered to go to the synod which was being gathered at Seleucia in Isauria, he did indeed arrive as he was commanded, but he did not dare to enter the assembly; rather, he ran to the city of Constantine, and by flattering the emperor’s chamberlains, persuaded them that the synod should be gathered there. And lest I be too long in telling everything (for I made mention of all these people in that [previous] work), I shall also...

say that he was able to seize the throne of that city and to strip the churches of the heralds of the truth.

III. — 354 Concerning Eunomius and Aetius.

^B Then, having removed the most laudable Eleusius from Cyzicus, he ordained Eunomius in his place. Eunomius boasted of Aetius the Syrian as his master, whose most miserable life, and the studies to which he had devoted himself, Gregory of Nyssa and Theodore of Mopsuestia accurately taught in the works they wrote against Eunomius. This man openly amplified the blasphemies of Arius. For this reason, Constantius relegated him to a certain wasteland in Phrygia; and this happened after he had turned aside from the straight path and inclined toward another way. For after the death of his father, having been led astray by certain men who had charge of his person, he enacted a law forbidding anyone to dare to call the Son of God either of the same substance or of a different substance (for he said it was not holy to scrutinize the substance of God), but he ordered that He should be called similar to the ^C Father in all things. And for this reason he banished Aetius, who was the first of all to dare to say that the Son is in all things dissimilar to the God who begat Him, to the aforementioned wasteland. Eudoxius, knowing this, persuaded Eunomius not to reveal what they believed, but to keep it hidden for a time, and to nourish it in the darkness like a furtive fetus, until time should provide the opportunity. Eunomius, acquiescing to these things, imparted his doctrine, obscured from many, at Cyzicus. But desiring to give birth to impiety, he hinted at this while conversing, and wounded the souls of his hearers. Then certain men, fired with divine zeal, concealing their zeal, assumed the guise of the heresy and, coming to Eunomius' house, begged him to teach clearly the truth of the dogma. Persuaded, and thinking them to be of his own mind, he vomited forth the poison that he had hitherto concealed. They, in turn, begged him more importunately to exhibit his doctrine to the whole people and to prefer the flock that desired to know the truth to the favor ^D of the emperor. Thus, deceived again, Eunomius published his blasphemy. Then they, having immediately taken along many of like faith, ran to the camp and taught Eudoxius the impiety that had been dared. Eudoxius was indeed grieved to hear that Eunomius had transgressed the covenants upon which they had agreed; but he promised the accusers that the matter would be a care to him, though he neglected it completely, pretending a multitude of affairs. Therefore, the accusers of Eunomius, when they had perceived the mind of Eudoxius, [set out to address] Eunomius' blasphe-

to the Emperor. And the Emperor first commanded Eudoxius to bring Eunomius and to examine the accusation that had been made. But when he saw that he was procrastinating (for the accusers came constantly), he threatened to send them both into the wilderness in which Aetius was living. Eudoxius, therefore, fearing, brought Eunomius; and first he reminded him of the instructions he had given him ^B and then, having clearly convicted him, he deposed him, although he himself was suffering from the same disease. For he feared the Emperor’s threats. But Eunomius, on the contrary, immediately proclaimed himself the leader of the heresy, and this while having been forced to dwell in a certain remote region of Pamphylia. Hence the gang of the Eunomians appeared. He turned theology into technical jargon, and openly belched forth blasphemies against the Only-Begotten and the Holy Spirit. And he said that the Son was the first creature of the Father and pre-eminent; but that the Holy Spirit was created by the Son before other works. ^C He also overturned the law of holy baptism given long ago by the Lord and the Apostles, and openly legislated the opposite, saying that one ought not to submerge the one being baptized three times, nor to perform the invocation of the Trinity, but to baptize once into the death of Christ. And in baptizing, they wet them with water only as far as the chest, but they forbid applying water to the rest of the parts of the body as if they were accursed. For which reason, when they were baptizing in a tub, they would stand the man outside of it and submerge his head as far as the chest once into the water. But since it happened that someone was injured when his head struck the tub, they devised another kind of baptism. For they stretch the man out prone upon a certain bench, ^D and, holding his head up outside of it, they pour water, which touches no other part. But some of them have discovered yet another mode of baptism. For, preparing a very long ribbon and consecrating it, they wrap the man in it as far as the toenails, starting from the chest, and then thus they apply the pouring of the water. These things were reported by those who, fleeing their impiety, have joined themselves to the sheep of our Savior and God. And they say that they dare even another thing, which I would not dare to commit to writing. For the mere hearing of so nefarious a deed is sufficient to pollute the mind. But whether these things are perpetrated by them or otherwise, I, for one, would not care to affirm; I have certainly heard it from those who know their affairs intimately. Having raged in such a manner against the truth, Eunomius continued to increase his disease day by day.

He dared to say that he was ignorant of nothing divine, but that he knew precisely the very essence of God, and possessed the same knowledge concerning God as God himself possesses concerning himself. Driven into madness by him, those who partook of his corruption dare to say openly that they know God just as He knows Himself. He devised various other things so that he might appear to be the inventor of new dogmas. From this, the Arian faction was divided in two: some were called Arians, others Eunomians. The Arians were also termed Eudoxians during the time of Eudoxius; for, being a slave to vainglory, he strove to impose his own name upon those who held his views. These same people are also called Exacioniṭae, receiving the name from the place where they were accustomed to hold their assembly. The Eunomians were also called Aetians, because Eunomius named Aetius as his master. The same people are also called Troglitae, or Troglodytes, as they celebrate their meetings secretly in hidden houses. For they are very few in number, as everyone shuns them on account of the impudence of their blasphemy. And truly, the greatest part of the world has been delivered from their ruin, and only a very few cities possess any of these men, and even they themselves try to remain in hiding. ^B

IV. Regarding the Psathyrians, and others derived from the heresy of Arius.

From the blasphemy of Arius, another sect again broke off. These say: God is the Father, but the Son was also always created by God. For, in the case of God, they claim that creating and begetting are the same thing. The people of Antioch call them Psathyrians, because they say that the author of this heresy was a maker of such cakes. Others, again, being separated from these, were called by some Cyrtiani, and by others Pitheciani, from a certain small man with high shoulders who had gone out with them, and who caused this name to be imposed upon them. ^C In time, a later gathering also arose, separated from the Arians; they received their name from their impiety. For they were called Duliani, because they dared to call the only-begotten Son of God a servant of the Father. They construct their blasphemy using a syllogism of this kind. Every creature, they say, is a servant of the Creator; but the Son is a creature of the Father. Thus, they took so many opportunities for blasphemy from the madness of Arius, and into so many parts has the sect of Arius been divided. ^D

V. — On the Macedonians.

There grew up from these, besides the aforementioned, another heresy, which was deemed to hold somewhat less impious views. For when Paul, most renowned, who had been shepherd of the royal city, was driven out by those who were afflicted with the Arian malady, Macedonius took up the helm of that Church in his stead. This Macedonius completely rejected the statement that the Son is consubstantial with the Father; instead, he ordained that He be called "like in all things," and he devised the term *homœousion* (like in substance) in place of *homoousion* (consubstantial). He continued to blaspheme the Holy Spirit, just as Arius and Eunomius did. Whence those who were called of his sect were named Pneumatomachi (Spirit-fighters). From this source also were the tares of the Macedonians sown.

VI. — On the Donatists.

Now in that region which was formerly called Libya, but is now called Africa, the common enemy stirred up the madness of those known as Donatists. As far as their heresy is concerned, they align themselves with Arius; but they have devised a new kind of madness. They call a violent death "martyrdom," and those who desire to obtain this title make it known to their co-religionists long beforehand. These, in turn, attend to them with every care and bring them all kinds of food, fattening and nourishing them like certain sacrificial victims. And after they have spent a long time in these luxuries, they force those they encounter upon the roads to inflict lethal wounds upon them with the sword. Some indeed obtain what they desire, while others are thwarted. For who of sound mind would take upon himself the manifest crime of murder? Therefore, like the Corybantes in their frenzy, they cast themselves down from high cliffs. ^C

I, however, amidst these Arian narratives, wish to relate an amusing incident that occurred regarding them. For when many of them, fattened like pheasants, fell upon a certain robust young man, and with drawn sword held out, commanded him to inflict wounds upon them—threatening to slaughter him if he did not do as ordered—he said that he feared that, if some were killed, the survivors, led to repentance, might exact from him the penalty for the slaughter. Therefore, he argued, it was necessary first to bind each one of them, and only then to apply the sword. When they complied with him and accepted being bound, he thrashed them all with rods, and having left them bound, he departed. Into such a frenzy did the evil demon truly cast these people. ^D

VII. — Concerning the Meletians in Egypt.

^A In Alexandria of Egypt, at the time when Arius began his blasphemy against the Only-Begotten, one Meletius, a bishop, stirring up sedition against the great Alexander, ordained bishops, presbyters, and deacons in many cities, not by initiating a new heresy (for he held the same views as the Church), but by suffering from the disease of ambition. Those most holy Fathers who had gathered at Nicaea removed him from the helm of the Church and stripped those ordained by him of the titles that had been conferred contrary to the laws. Hence arose the schism of the Meletians in Egypt. Yet he himself introduced no innovations into the doctrines of piety; these men, however, when they saw the heresy of Arius being strengthened by those who were then in power, inclined toward it. But now they say that they have been freed from that disease, yet they live privately, refusing to be ruled by others and declining to be united with the Churches. For this reason, as if they were independent, they have devised such ridiculous practices as cleansing the body with water every other day, singing hymns with the clapping of hands and a certain style of dancing, shaking many little bells attached to a piece of wood, and other things similar to these. Because of this, that great Athanasius waged perpetual war against them.

VIII. — Concerning Apolinarius.

^C Apolinarius the Laodicean, in some of his writings, did not corrupt the doctrine concerning the Trinity, but, like us, preached both the one substance of the Godhead and the three hypostases; yet in some he defined degrees of rank, establishing himself as the distributor of divine grace. For the invention of “Great, greater, greatest” is his—as though the Spirit were great, the Son greater, and the Father the greatest. But what could be more ridiculous than this? For if he truthfully says that the substance of the Trinity is one, how has he imagined it to be both small and great? In bodies, quantity and the measure of quantity produce such scales; but the nature that is free from these admits of no such measures. However, our purpose at present is not to refute, but to point out various opinions. In some of his books, therefore, he again confused the properties of the hypostases, and did the same thing with regard to the Trinity that he dared to do regarding the dispensation. Hence he also received the accusation of Sabellianism, and said that God the Word was incarnate, having assumed a body and a soul—not the rational soul, but the irrational one, which

^A some call the vegetable [(58)], or vital. Asserting that the intellect is something other than the soul, he said that it was not assumed, but that the divine nature had sufficed to fill the need of an intellect. And the wisest man [(39)] [(40)] did not perceive that He would not have needed even a body if He had not willed it, but would have appeared even without a body, just as He did of old to the patriarchs. But [(41)] we shall reserve the discourse on the economy for the book which follows this one.

IX. — Of the Polemians and other Apolinarians

^B A certain Polemius [(43)], having taken a pretext from his writings, spoke of a confusion of substances, and a commixtion of the divinity and the body. From this the heresy of the Polemians sprouted. And certain others also from the gathering of Apolinarius [(45)] said [(46)] that the body of the Lord had descended from heaven; and finding diverse doctrines in his writings, some were pleased by one, and others by another. How this man, having been severed from the body of the Church, produced his diverse doting nonsense of dogmas, I thought it superfluous to say.

X. — Of the Audians

A certain Audaeus [(47)], springing from the Syria beyond the Euphrates, taught that God has a human form, and attributed to Him the members of a body, foolishly ^C understanding those things which were spoken by way of accommodation in the divine Scripture. For divine Scripture, speaking to men who do not even exactly know the nature of those things which are seen, has fashioned its teaching as they were able to hear. For this reason, it has called the visual power of God "eyes," and the auditory "ears," and the active power "hands," and the other operations likewise. Not understanding any of these things, the foolish man imposed a human form upon God. For thus he understood also this: "Let us make man according to our image and likeness" [(Gen. I, 26)]. And suffering from irrationality, ^D he did not perceive the invisible and immortal part of the soul, but pinned the power of reason on the body alone. But [(48)] concerning this also, it shall be said with God's help when we discuss the formation of man. They say, therefore, that this Audaeus also called darkness, and fire, and water unbegotten. But those who bear his name conceal these things. They pretend, however, to avoid communion with the Church on account of usurers and those living with women, although much graver things are perpetrated among them. Nor do they notice that

it is not easy even for the most scrupulous bishops to cut someone off, but that accusers and witnesses are needed, according to the apostolic law: “Do not,” he says, “admit an accusation against a presbyter, except on the evidence of two or three witnesses” (1 Tim. v. 19). That ecclesiastical laws do indeed punish those who are caught, is witnessed by what happens everywhere on land and sea; for bishops, deacons, and presbyters are struck from the ecclesiastical registers.

These people, however, boast that they can grant the remission of sins. For they divide the holy books into two parts, along with spurious ones (for they consider these latter to be exceptionally arcane and mystical), and placing them in a row on either side, they command each person to walk between them ^B and to confess their misdeeds; then they grant forgiveness to those who have confessed, not prescribing a time for penance as the laws of the Church command, but granting it by their own authority. Those who pass through, knowing that this is a farce, conceal their true sins and relate some trivial things worthy of laughter—things that one would be ashamed to mention, were one not possessed by the same madness as they.

11. On the Messalians, otherwise known as Euchites and Enthusiasts

The Messalians (for this name, when translated into the Greek tongue, means "Euchites," or "those who pray") claim that baptism confers no benefit upon those who receive it; for, like a razor, it removes past sins, but it does not uproot the root of sin. Perpetual prayer, they say, both tears out the root of sin completely and expels from the soul the evil demon that was assigned to each person from the very beginning. For they assert that at the birth of every man, a demon is immediately present and incites him to absurd actions. ^C This demon, they say, cannot be driven from the soul by baptism, nor by anything else, save only by the power of prayer. They also claim that the indwelling demon departs through mucus and the impurities of phlegm. Thus, the wretches, having been deceived, engage in no work at all (for they call themselves "spiritual"), but, having purportedly devoted themselves to prayer, they sleep for the greater part of the day. Then, deceived by the demon that drives them, they claim to have seen revelations and attempt to foretell the future; yet they are proven to be liars by the actual events. They even boast that they can see the Father, the Son, and the Holy Spirit with their bodily eyes, ^D and that they perceive the advent of the Spirit through their senses. They are prepared, however, to deny this, and if they are pressured, they immediately anathematize those who claim any of these things. Thus...

^A when they were summoned to appear before the most celebrated Flavian, bishop of Antioch, they denounced the charges brought against them as calumnies. But that most wise man detected the hidden heresy. For, pretending to be angry with the accusers and annoyed as if they had concocted false rumors, he ordered Adelphius, who was the leader of those accused of heresy—a man already with one foot in the grave, and near the gates of death—to sit beside him. ^B Addressing him, the most blessed Flavian said that the accusers were ignorant, as they were coarser, of the spiritual way of life. "We, however," he said, "who have grown old in time, have perceived this knowledge." "But tell me," he said, "truthfully and ingenuously, what are the things that are said?" Lulled in this way, the old man, thinking that he had found a partner in his doctrines, confirmed the accusation with his own confession. Having thus learned these things, the divine man expelled them from the borders of the East. They also do many other things that prove their madness. For they suddenly jump, and boast that they have leaped upon demons, and with their fingers they mimic the form of archers, claiming to shoot at demons. And they perform many other things full of similar frenzy, from which they have obtained the name of "Enthusiasts." The leaders of this heresy were Sabbas, and Adelphius, and Daodes, and Symeones, and Hermas, and certain others. ^C But the most celebrated Letoius, bishop of Melitene, wrote letters against them when he had detected the heresy. The most excellent Amphilochius, however, who governed the Church of Iconium, more accurately attacked the heresy, inserting their very words into the Acts that he compiled, which clearly declare the difference of their doctrine.

XII. Concerning Nestorius.

After the world had begun to slip away little by little, and was hastening toward the dissolution of this universe, everyone thought himself a capable teacher of piety; and because, on account of the pride of ignorance, no one could bear to learn, the man-killing demon, the father of lies, the sower of tares, no longer stirred up arms against the Church through external and manifest enemies; but

^A having found an instrument that, so to speak, suddenly received his craft, he introduced, under the guise of orthodox opinion, the denial of the divinity and humanity of the Only-Begotten at the same time, confusing our simple and artless faith with Hellenic sophistries. You have surely heard of Nestorius; for the man is well known to all. He, originating from the small town of Germanicia, educated I know not in what studies from the beginning, moving from one region to another like some Egyptian scourge, burst into the great city of the Antiochians. In this place, having had a moderate share in the liberal arts, and having trained a most beautiful and powerful voice, he insinuated himself into the Church of God; and having been enrolled in the number of the presbyters, and entrusted with the duty of teaching the people, he immediately, at the very beginning, showed what his whole life would be like. For he did not pursue a noble and wholesome style of discourse, capable of cultivating the souls of men; but, by directing his speech toward the pleasure of the people, and striving for empty applause as much as anyone, he excited the turbulent and unstable mob to his own desire, dressed in a dark garment, walking sadly, avoiding public clamors, pretending to be continent by the paleness of his body, mostly intent on books at home, and living in peace and quiet by himself. By such habits and pretenses, he ensnared the many, and spent a great part of his life, being eager to seem a Christian rather than to be one, and preferring his own glory to that of Christ. But since, as it was said by the Lord, ^B "There is nothing hidden that will not be known, nor secret that will not come to light," and "Good works are manifest, and those that are otherwise cannot be hidden," through the unsearchable abyss of the judgments of God, Nestorius, by the vote of those who were in the palace and the (episcopal) thrones, and of him who then held the scepter of the world, was entrusted with the leadership of the orthodox Catholic Church at Constantinople, and in no less degree, of the entire world. Here, then, began those actions that almost filled both land and sea. For as soon as he attained that most exalted throne, and seized the management of the priesthood like some tyranny, he was no longer able to contain the labor of impiety within himself; but having taken from his power a foolish boldness, he brought it into the open, and set before all the blasphemy he had long ago conceived against the Only-Begotten. And he waged war openly against the apostolic dogmas, and against the holy Fathers who, from the time the Gospel was announced, had presided over the faith of the orthodox, striving to reject their words, disturbing the Church of the royal city, and indeed disturbing the whole world; making of no account the divine Paul, who cries: "But he who disturbs...

you shall bear his judgment, whoever he may be." ^B But upon the lampstand of the divine pontifical office, he places not the lamp of truth, but the darkness of impiety. The first step of his innovation was the claim that we should not confess the holy Virgin, who gave birth to the Word of God as He took flesh from her, to be Theotokos [Mother of God], but only Christotokos [Mother of Christ], whereas the most ancient preachers of the orthodox faith, following the apostolic tradition, taught men to name and believe her the Mother of the Lord. Come then, let us bring into the open this blasphemous technicality and observation, known to no one before his time. The name of Christ, he says, is indicative of two natures, the divinity of the Only-Begotten and the humanity; but the word God, when pronounced absolutely, represents the simple and incorporeal substance of the Word of God, while that of "man" indicates only the human nature. For this reason, he says, it is necessary to confess the Virgin to be Christotokos and not Theotokos, lest we, being imprudent, say that the Word of God received His beginning from the holy Virgin, and thus be forced by logical consequence to confess the mother as older than the one born from her. ^C But lest I seem to be hurling these charges against the man with empty insults, I will produce the man himself as a witness by his own words. For, banishing from his mind the memory of apostolic teachings and of all the saints, he cried out many such things in the Church of the orthodox: "O excellent sir, Mary did not give birth to God, but she gave birth to a man, an instrument of divinity." And again in other babblings: "The Gentile is free from blame who introduces a mother for his gods." Let these few things out of many be said by me, while the discourse hastens to what follows. Whence, since the impious shall perish by a miserable death, he was cast out of the pontificate by divine suffrage through the holy men gathered at Ephesus, and by the order of the emperor was commanded to inhabit the Oasis; from there he took the beginning of the future punishment of the impious, becoming a mockery of his own madness, and fulfilling in himself that saying of the Apostle: "Some men's sins are clearly evident, preceding them to judgment." But these things, as they have been examined by many others, it is fitting to pass over, and to proceed to what follows in the history.

XIII. — Concerning Eutyches.

^D The envious demon introduced the very last of these wretched heresies, the Eutychian, by which he afflicted the Churches throughout the world: and of his wickedness

^A having found the wretched Eutyches as an instrument susceptible to him, he caused the long-since withered heresy of Valentinus to bloom again. For Arius confessed the assumption of the body alone, and Apollinarius that of the soul as well; but this man denied even the assumption of the body. For he said that God the Word took nothing human from the Virgin, but that He Himself was immutably transformed and became flesh—I use his own ridiculous words—and that He merely passed through the Virgin, and that the uncircumscribed, ^B infinite, and incomprehensible divinity of the Only-Begotten was nailed and suspended on the cross, and that this same divinity was committed to the tomb and experienced resurrection. But to pass over the excess of his madness, let us consider this: that no benefit has come to us from the incarnation, and we have no pledge of our own resurrection. For if God has risen from the dead, it does not follow that man will also surely rise; for the difference between the natures is vast. Why then does the divine Apostle strengthen the argument concerning our own resurrection ^C from the resurrection of the Master, and crying out to the Corinthians, wail: “Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen” (I Cor. xv, 12, 13)? For by means of that which was believed, he demonstrated that which was not believed; and with that which was not believed, he cast out also that which was believed. For if, he says, it is true that Christ rose, then it is true that we shall rise; but if this is false, then the rising of Christ is likewise false; for that is a body, and these are bodies. Having strengthened this with many arguments, ^D he subsequently asserted with authority: “But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep” (Ibid. 20). And by the term “firstfruits,” he clearly indicated the lump, since the firstfruits have the same nature as that of which they are the firstfruits. Moreover, he also teaches the cause of the dispensation: “For since by man came death, by man also came the resurrection of the dead” (Ibid. 21). Then he passes from natures to persons: “For as in Adam all die, even so in Christ all shall be made alive” (Ibid. 22). But since I have often written much about this, I considered it superfluous to prolong the discussion for the present, especially since I intend to speak about these things also in the fifth book, God willing. Putting an end, therefore, to this fourth book, I shall endeavor to demonstrate the excellence of the evangelical teaching as far as I am able.

BOOK FIVE. AN EPITOME OF DIVINE DOGMAS

THEODORET, BISHOP OF CYRRHUS: COMPENDIUM OF HERETICAL FABLES, BOOK FIVE. EPITOME OF DIVINE DOGMAS.

INDEX OF CHAPTERS

^A 1. Concerning the beginning and the Father. 2. Concerning the Son. 3. Concerning the Holy Spirit and the divine names. 4. Concerning creation. 5. Concerning matter. 6. Concerning the Aeons. 7. Concerning the angels. 8. Concerning the demons. 9. Concerning man. 10. Concerning Providence. 11. Concerning the dispensation of the Savior. 12. That the Master assumed a body. 13. That He also assumed a soul along with the body. 14. That He assumed the perfect human nature. 15. That He raised up the nature which He assumed. 16. That the same [Lord] is good and just. 17. That the same [Lord] gave both the Old and the New Testament. 18. Concerning baptism. 19. Concerning the resurrection. 20. Concerning judgment. 21. Concerning the promises. 22. Concerning the second appearing of the Savior. 23. Concerning the Antichrist. 24. Concerning virginity. 25. Concerning marriage. 26. Concerning second marriage. 27. Concerning fornication. 28. Concerning repentance. 29. Concerning abstinence.

PREFACE

^C Sweet indeed does honey seem to all men, even when compared with nothing else; yet it appears sweeter if some bitter quality is set beside it. And all men consider health desirable, but after an illness, they consider it more desirable; and tranquility too is more pleasant after a storm. Thus, those who are sound of mind also know that the truth is a possession worth acquiring; ^D and they know that it shines more brightly ...

^A when compared with the evidence of falsehood. Since, therefore, we have demonstrated the shameful nature of falsehood and have laid bare the heretical myths, and since their impiety, unpleasantness, and complete lack of credibility have become manifest, let us proceed, by comparing them with evangelical doctrine, to show the difference between light and darkness, between perfect health and most grievous sickness.

Truly, however, it is impossible to find an analogy that fits the proposed comparison. For darkness, even if it lacks light, yet provides a necessary service to mankind, since night offers rest to those who labor during the day. And illness, too, has often been a source of benefit to many; for by means of it they recognized the ^B Savior and Creator, sought relief from their afflictions, and, having obtained what they asked for, applied themselves to virtue. But from those utterly wicked myths and unspeakable blasphemies, nothing but destruction flows to those who give credence to them. Therefore, no analogy of opposites can be found that corresponds to the discrepancy between these opposing doctrines. Or rather, I have found one that is most clear: for as great as the distinction is between God and the devil, so great is the difference between the teaching of God and that of the devil. And this will be shown more clearly when the beauty of the divine oracles, which emits the rays of intellectual light, ^C is placed alongside those myths. But first, before all else, we must say what we have been taught concerning the principle of all things.

I. – Concerning the Principle and the Father

Both the Old and New Scripture teach that there is one principle of all things, the God of all, and the Father of our Lord Jesus Christ, unbegotten, immortal, eternal, infinite, uncircumscribed, unlimited, incomposite, incorporeal, invisible, simple, good, righteous, an intellectual light, a power recognized by no measure but measured only by the divine will. For He can do all that He wills; and this the Prophet has clearly taught us: "For all things, whatsoever the Lord willed, He has done." ^D The master of what is spoken for us is divine Scripture. We hear God saying at the beginning of the Law: "I am the Lord your God, who brought you out of the land of Egypt; you shall have no other gods besides me." And again: "Hear, O Israel, the Lord your God, the Lord is one." In harmony with these, He also teaches through the prophet Isaiah: "For I," He says, "am the first God, and I am after these things, and besides me there is no God." "Before me there is no other God, and after me there will be none," and "Except for me, there is none." And again: "I am God, and after me there shall be none." And again: "I am God, and there is no other besides me; there is no righteous savior except me." By these words, He clearly refutes the trifles of Valentinus, Marcus, Basilides, and Marcion. For He says that there is neither another God before Him, nor after Him, but that the same one is the first and

^A last. The divine teaching of the holy Gospels also agrees with these things. For our Savior and Lord, fulfilling all righteousness for our sake (as He Himself said to John: "Suffer it to be so now: for thus it becometh us to fulfill all righteousness"), accepted—inasmuch as He was man—the need for prayer; and He asked the Father to teach the apostles, and under the form of prayer He offered the teaching of theology to the disciples. "For this is," He says, "life eternal, that they might know thee the only true God." And again: "I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." And the divine Apostle also speaks thus: "Now unto the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen." And again: "One God; one mediator between God and men, the man Christ Jesus." And again: "One God the Father, of whom are all things." And it is possible to find many other sentences from the Old and New Testament, showing the harmony and preaching one God. And that He is invisible, the Old Testament also teaches, and the New. For in the Old, He says to Moses: "There shall no man see my face, and live." But in the holy Gospels the Lord said: "Not that any man hath seen the Father, save he which is of God, he hath seen the Father." ^B This is what the inspired evangelist also proclaims: "No man hath seen God at any time." He shows also from where he learned it; for he adds: "The only begotten Son, which is in the bosom of the Father, he hath declared him." The Apostle also cries out: "Now unto the immortal, invisible, the only wise God, be honor and glory for ever and ever. Amen." And again: "Whom no man hath seen, nor can see." We have also learned of His immensity and circumscription [sic; i.e.

Uncircumscription

These things demonstrate his uncircumscribed nature, both in essence and power. And the prophet Isaiah also cries out: "Who hath measured the waters in his hand, and meted out heaven with his span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance?" And again, refuting the weakness of idols, he brought us this teaching concerning the God of the universe: "Who hath known the mind of the Lord, and who hath been his counselor, who shall instruct him? Or who hath showed him judgment, or who hath showed him the way of understanding?" Then, as far as was possible for human thought and earthly tongue, he demonstrates the infinitude of his power: "For if all the nations are as a drop from a bucket, and as a momentum of the scales, and were and shall be accounted as spittle, to whom will ye liken the Lord, or with what image will ye compare him?" Since heaven and earth and the nature of the waters encompass every created nature, and ^B the measure of all these things is the measure of the hand of the Lord, let those who attempt to measure God with their tongue consider the immensity of that nature—understanding "hand" not as a limb of a body, but as the operation that has fashioned and governs all things.

These things, then, the Old Testament Scripture teaches concerning the God of the universe; and one might find other things similar to those mentioned, which teach that the essence, and the wisdom, and the power of God cannot be comprehended. In the holy Gospels, the Lord taught the Samaritan woman to think similarly. Since she supposed that the Divinity was circumscribed by place, and for that reason had said, "Our fathers worshipped in this mountain; and ye say that in Jerusalem it is necessary to worship," the Lord instructed her in the opposite opinions, and taught the uncircumscribed nature of the divine essence. For he said to her: "Amen I say to thee, woman, that the hour cometh, and now is, when ^C neither in Jerusalem, nor in this place, will they worship the Father." And having taught thus—that divine worship is not circumscribed by certain places—he added: "God is a Spirit, and they that worship him must worship in spirit and in truth." By the same token, he also showed the incorporeal and infinite nature of his own self.

That the God of the universe is also eternal, the blessed David teaches, saying at one time: "From eternity and unto eternity thou art"; and at another: "God will hear, and he will humble them, who is before the ages." The prophet Isaiah also teaches, crying out: "The eternal God, who hath established the ends of the earth: he shall not hunger, neither shall he be weary, and there is no searching of his understanding."^D

The divine Apostle also understands him to be the maker of the ages. And the Lord says that not only the divine nature existed before creation, but that the kingdom also had been prepared for the saints before the foundation of the world. ^A We have been taught these things regarding the principle of all things both from the Old and from the New Scripture; not according to the fables of Valentinus and Basilides, concerning the conjunctions, matings, and emanations of masculine and feminine Aeons, nor according to the diverse and contrary principles of Cerdon, Marcion, and Manes, but one principle, the same, good, and just, as we shall hereafter demonstrate.

II. — Concerning the Son.

has dared to name Him otherwise; but before the contests, ^A doubting, he said: "If you are the Son of God," but after the victory, having learned who He was, he cries out without ambiguity: "What have we to do with you, Son of God? Have you come here to torment us before the time?" And in the city of Philippi, he called Him both Most High and God. "These men," he said, "are servants of the Most High God, who proclaim to you the way of salvation." He called the apostles servants of Christ, having learned this from the apostles themselves. For he heard the divine Paul both saying and writing this; for Paul says: "Paul, a servant of Jesus Christ, called to be an apostle," and: "Paul and Timothy, servants of Jesus Christ." If the master of lies himself both calls Him Son, and Most High, and Son of God, yielding to the splendors of the truth, then those who dare to call the Son a creature strive to surpass the Father's own naming. ^B That the divine men also call Him Most High, one can hear from Zechariah speaking to his own son: "And you, child, will be called the prophet of the Most High; for you will go before the face of the Lord, to prepare His ways." The great John went before, not the God and Father, but the only-begotten Son. He himself is witness to this; for when asked if he were the Christ, he denied this, but said: "I have been sent before Him." And the divine David also says to Him: "Let them know that Your name is Lord, You alone are the Most High over all the earth." For if the Son is the Lord (since "there is one Lord, Jesus Christ, through whom are all things," according to the divine Apostle, and, "one Lord, one faith"), then the Son is the Most High, since He is also the Lord. But we have discussed these things ^C at length in the discourses we wrote against Arius and Eunomius. Let us, therefore, move on to the proposed doctrine, and demonstrate that we have been taught that the same one is the Lord, and the Only-begotten, and God, and the Word, and the Savior, and Jesus. Let us bring into the middle Peter, who is the first to have consistently confessed these appellations. For when the first of the apostles was asked by the Savior, "But who do you say that I am?" he answered: "You are the Christ, the Son of the living God." And the divine John the evangelist calls the same one both the Word, who is before the ages, and the Only-begotten Son, and the creator of all things, and Christ Jesus. "For in the beginning," he says, "was the Word." This is indicative of His eternal existence; for he who was in the beginning, clearly always was. He did not say: "In the beginning He was made," or, "In the beginning He was created," but, "In the beginning He was." ^D He also teaches what He was. For he added: "And the Word was with God, and the Word was God." Then he resumes the prologue, and says: "This was in the beginning with God." And by the name

^A of the designation, he indicates the consubstantiality; but by saying "God with God," he manifests the difference of the persons. He often called Him both the only-begotten Son and Jesus Christ. And the all-wise Paul also says thus: "But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons." And again: "But when it pleased Him, who separated me from my mother’s womb and called me through His grace, to reveal His Son in me." And it is possible to find countless such ^B expressions, through which they name Him both Christ, and the everlasting Son, and co-eternal with the Father. Teaching this, the same master first shows Him to be the creator of the ages. "For in these last days," he says, "He has spoken to us by His Son, whom He appointed heir of all things, through whom also He made the ages." But since those who do not wish to understand divine things in a manner worthy of God think it impossible for Him who is from God to be co-eternal with God—for they foolishly imagine that the divine nature is subject to the law of human nature, and have judged the Father to be older ^C than the Son—the divine Apostle clearly demonstrates, by means of a certain image, that the only-begotten Son is both out of God and with God. For he called Him the brightness of His glory. For the brightness has its existence from the fire, and coexists with the fire; for the brightness is connatural with the fire, as is the ray with the sun; for from whatever source the sun is, from that same source also are the rays. But the sun is the cause of the rays, and the fire of the brightness; for the sun is not from the rays, but the rays are begotten from the sun, and the brightness springs from the fire. Thus, the only-begotten Son is indeed begotten of the Father, but ^D He exists with the Father, as the Word with the One who begat Him, and the brightness with the fire, and the ray with the sun. But not one of these subsists by itself; rather, it has its substance in that from which it originated. But God the Word, the brightness of the glory, is not some unsubstantial operation of the Father, but a living substance, and one subsisting by itself. For He is not called simply "Word," but "God the Word"; nor only "brightness of glory," but also "the express image of His substance." Since, therefore, it was not possible to teach divine things clearly by a single image, we learn these things somehow through several images. For the brightness of the glory teaches the co-eternity; but the express image of the substance both shows the perfect likeness and teaches the difference of the persons. Finally, the word signifies that the generation was impassible. For, lest hearing of the Son we should fall into human thoughts, and believe

the Creator of all things to have been begotten in a manner similar to us, he named him the Word, ^A teaching thereby that that generation is free from all passion. For our mind, giving birth to a word, neither needs the union of a female, nor suffers any division or flux; but being perfect, it produces a perfect word. By these things, therefore, we have been taught both the impassibility of the generation and the eternity of the Only-begotten. That he is also equal in power to the One who begat him, and in all things similar and equal, is easy to learn from the Lord's own teaching. "For my Father," he says, "worketh hitherto, and I work." And, "As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." And, "All things that the Father hath are mine." And, "I in the Father, and the Father in me." And, "He that hath seen me hath seen the Father." In these passages he clearly showed the unchangeable nature of the similarity. For when Philip asked that the Father be shown to him, the Lord showed himself, thereby teaching that he is the living image of the One who begat him, clearly manifesting the characters of the Begetter. For he said to Philip, "Have I been so long time with you, and yet hast thou not known me, Philip?" You desire to see the Father, he says, while seeing me? Truly you have not known me! For if you had known me, you would not have desired to see him; for in me the Father is contemplated. For this reason he added, "He that hath seen me, hath seen the Father." ^B Here he called the contemplation of faith a seeing. "For so long a time," he says, "have I been with you, and have you not known me, Philip?" He did not say, "You have not seen," but, "You have not known." For Philip saw that which was visible, but he did not contemplate the invisible divinity. Wherefore he was also rebuked, as one who had not known the Son accurately, and for that reason had desired to see the Father. But if we were to use all these demonstrations against every heresy, we would fill not only ten or twenty books of refutation; against these we have already recently written twelve books, and in addition to these, we have now set forth the scope of other theology, as well as ethics and doctrine.

III. — Concerning the Holy Spirit, and divine names.

We have learned, then, that the Holy Spirit has his existence from God and the Father. ^C The mode of his existence is neither similar to the creature—for the Holy Spirit is uncreated—nor to the Only-begotten Son, for no one of the divinely-inspired writers has called the existence of the divine Spirit a generation. However, the sacred Scriptures teach that he is from God, and that he is divine. For our Master Christ says these things concerning him: "It is expedient for you that I go away; for if I go not away, the Paraclete

^A comes not to you." And again: "But when the Paraclete comes, the Spirit of truth, who proceeds from the Father, he shall guide you into all truth." By saying "proceeds from the Father," he showed the Father to be the source of the Spirit. And he did not say "shall proceed," but "proceeds," showing both the identity of nature and the indivisibility and undistinguishability of the substance and the union of the persons. For that which proceeds cannot be separated from that from which it proceeds. The divine Apostle says these things concerning the Spirit: "The Spirit searches all things, even the depths of God." And lest anyone suppose the searching to be ignorance, he added: "For who among men knows the things of a man, except the spirit of the man that is in him? So also, no one knows the things of God, except the Spirit of God." Having thus borne witness to his knowledge, he shows also whence he has his existence. "For we," he says, "have not received the spirit of the world, but the Spirit which is from God." In this way, he always joins him with the Father and the Son, but has never joined him with the creature. For he does not acknowledge him to be a portion of the creation, nor does he name him the first creature, according to the blasphemy of Arius, and Eunomius, and Macedonius; but showing the gifts of divine grace, he thus said: "There are ^B divisions of ministries, but the same Lord; and there are divisions of operations, but the same God, who works all in all." Then, having shown the free gift of the graces, he added: "But all these things one and the same Spirit works, distributing to each one as he wills." For the most holy Spirit, he says, is not of a servile ministry, but of sovereign authority; he does not serve in his work, but cooperates, and works in the manner of a Lord. Thus, also, at the end of the second Epistle to the same people, he wove together the blessing: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. Amen." And in the former Epistle ^C he placed the Spirit first, but here last, teaching that the order of the names does not create a difference in dignity. In this way, he even put the Son before the Father, not overturning the order which the Lord established, but demonstrating the equality of honor in the Trinity. He also approached the apostles as it befitted God. For first he shook the house, declaring his divine advent. For the Prophet says concerning the God of all: "Who looks upon the earth, and makes it tremble." Then he settled upon the tongues in the form of fire, just as long ago he said that God appeared to Moses in the bush. And just as that [bush] ^D while burning was not consumed, so the tongues of the apostles did not feel the power of burning.

^A These things, the most divine Peter, having learned not by words but by deeds, called [the Spirit] God, while exposing the theft of Ananias. For having said, "Why did Satan deceive your heart to lie to the Holy Spirit?" he added, "You have not lied to men, but to God." And those things spoken by the divine Paul concerning the Spirit also agree. For he called those who had believed temples of God, since they had the grace of the Spirit inhabiting them: "Do you not know," he says, "that you are the temple of God, and the Spirit of God dwells in you?" And again: "Do you not know that your bodies are the temple of the Holy Spirit which is in you, which you have from God?" These things openly teach that the Holy Spirit is of the divine nature. For if those who have believed are called the temple of God because they received the grace of the Spirit, it follows that the Holy Spirit is from God; for having the grace of this [Spirit] inhabiting them, they were named the temple of God.

^B The Lord reveals the dignity of the Spirit to us more clearly. For in teaching the mystery of baptism, he spoke to the disciples thus: "Go, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." If the Son or the Holy Spirit had a created nature, they would not have been numbered along with the Creator God; for the divine scriptures denounce those who worship the creature alongside the Creator. For this reason the Only-Begotten also became man, so that he might free men from this error, and demonstrate the difference between God and the creature. Having removed the worship of the creature, he would not have ordered [us] to worship a created nature again; for it would be the height of absurdity to draw men away from gods that do not exist, and then lead them back to the service of created things. It is clear, therefore, that the Son and the Holy Spirit have an uncreated nature. Therefore, we are taught to believe in the Father, and the Son, and the Holy Spirit, ^C and we are baptized in the name of the Father, and of the Son, and of the Holy Spirit. For since it was not the Father alone who formed the first man, but also the Son and the Holy Spirit—for he said, "Let us make man according to our image and likeness"—it is with good reason that, in the re-forming that takes place, and in the new creation being accomplished, both the Son and the Holy Spirit participate with the Father; and the invocation of the Trinity renews each of those who are baptized.

But, indeed, I have also written three books concerning the Holy Spirit against the heretics who are destitute of his grace; and I think it superfluous to extend the discourse further ^D in this place, since the remaining chapters call the discourse to themselves. Therefore, where I have added the interpretation of the divine names, I shall turn to those matters. For since foolish men, ignorant of the meaning of the Hebrew names, have thought that Adonai, and Eloi, and Sabaoth are different gods, I have deemed it worth the effort to show to those who do not know what each of these signifies in the Greek language. Eloi, therefore, is interpreted as the name God,

^A while El, if held, signifies God as well; if it is aspirated, it signifies "strong." Adonai, moreover, is interpreted as "Lord," and Lord Sabaoth as "Lord of powers," or "Lord of hosts." For among the Greeks, military ranks are called "powers" (dynamis). Saddai, furthermore, signifies the "sufficient" and "powerful." Aia signifies "the One who is"—this was also unutterable among the Hebrews. The Samaritans, however, call it Jave, being ignorant of the power of the word. Having failed to understand these things, the foolish have called them diverse gods. But we shall proceed to the remaining subjects of our treatise. [IV. — On Creation.] ^B

It must be demonstrated before all else that the Creator of the creation is not he who, according to the fable of Valentinus, was formed from the passion of Achamoth and was born after thirty-five aeon-productions out of conversion and passion; nor is it certain angels, as it appeared to Basilides and Cerinthus and others, whose chief they say is Jadabaoth; nor do we say, as the execrable Marcion wished, that there is any other creator besides the good One. Rather, we both have learned and do teach that the God of all things, together with the Only-begotten Word and the most holy Spirit, created all things. "For by the word of the Lord were the heavens established, and all the powers of them by the spirit of his mouth." And elsewhere, when he had made mention of the visible and invisible creation and had instructed us to praise the Author, he added: "For he said, and they were made; he commanded, and they were created." And again: "Extending the heaven like a curtain, who covers his upper chambers with waters." And a little later: "Who established the earth upon its stability." And again: "Who made the heavens in understanding, who established the earth upon the waters." And before this, the great Moses teaches us more securely, how He Himself made the heaven and the earth together with the other elements; how He Himself created the nature of light and adorned it; the heaven, indeed, with luminaries, but the earth with woods, meadows, and crops. And He Himself brought forth the kinds of animals and gave the air for the birds to inhabit, and assigned the humid substance to those that swim, and the earth to cattle and wild beasts. ^C He also teaches how, after all things, He fashioned the human nature. All the prophets also teach us in harmony with these things. For Isaiah cries out: "Creating the heavens and extending them; establishing the earth and what is in it; giving breath to the people who are upon it, and spirit to those who tread upon it." And again: "Who established the heaven as a ^D

arch, and stretched it out as a tent." And God ^A himself says through him: "I stretched out the heaven alone." The blessed Jeremiah spoke thus: "This is the God who showed forth the earth, and filled it with cattle and quadrupeds. He who sends forth the light, and it goes; he called to it, and it obeyed him in trembling." But I have no need of prophetic voices. For even before the Law and the prophets, nature taught men these things. And that ancient Melchizedek, in blessing Abraham, spoke thus: "Blessed be Abraham by the Most High God, who created the heaven and the earth." And the patriarch himself said the same things to those from Sodom: "I will stretch out my hand to the Most High God, who created the heaven and the earth." And again, ^B when sending his servant to seek a bride, Abraham said: "Place your hand under my thigh, and I will adjure you by the Lord, the God of heaven and of earth." And the noble Job, having excelled in virtue before the Law was given, acknowledged the true God as Creator. "For," he says, "he who stretched out the heaven alone, and walks upon the sea as upon dry land." And the Arbiter himself teaches the victorious athlete many things about creation. But lest we give an opportunity to those who do not accept the Old Testament to contradict what has been said, let us pass on to the New, and show that it speaks in harmony with it. For thus it will appear that these waters and those flow from one fountain. Let us hear, then, divine John declaring that everything has been brought into being through the Word, and that nothing of things visible or intelligible in creation has been brought into being without him. "For without him," he says, "was nothing made." Let us hear also divine Paul crying out: "In him all things were created, visible and invisible." And again: "Through him the Father made the worlds." And when speaking ^C at the Areopagus, he said this: "The God who made the world and all things in it, being Lord of heaven and earth, does not dwell in temples made by hands, nor is he served by human hands, as though he needed anything, since he himself gives to all life and breath and all things; and he made from one blood every nation of men to dwell upon all the face of the earth." And at Lystra, to those who wished to sacrifice, he said this: "And we are mortal men like you, bringing you good news that you should turn from these vain things to the living God, who made heaven and earth and the sea, and all things that are in them." And the things that follow have the same meaning. But it is superfluous to speak more of these things, and to produce many testimonies from the Holy Scripture, when ^D

those among the Greeks who excelled in philosophy have affirmed that God is the Creator. For Socrates, son of Sophroniscus, and Plato, son of Aristo, and their successors, and indeed very many others, have held this opinion, and have said that God took the grounds for creation from underlying matter. Come, then, let us also show in this chapter the nobility of the ecclesiastical dogmas.

V. — On Matter.

Those, therefore, as I was saying, maintain that all things were created from underlying matter, and while they teach that it is coeternal with God, they name God its author; yet they do not define it as evil, according to the impiety of Marcion and Manes. For they consider it a most great blasphemy to say that God is the maker of evils. And those men perhaps deserve some pardon, since they neither heard the prophetic words nor had the divine apostles as guides, but committed the knowledge of things only to their own reasonings. But what punishment worthy of their impiety could these men pay, who, having received the divine Gospels, have turned away from their light and have embraced darkness after the manner of bats? They ought, at the very least, to have held the opinion of those philosophers, since they have stopped their ears and have not been willing to hear the oracles of the divine Spirit, and [thus] to introduce matter without calling it evil.

And this too is a proof of the weakness of human reasonings. For since every art among men needs underlying matter—pottery needs clay, architecture needs stones and bricks, carpentry and ship-building need wood, the weaver's art needs wool, the shoemaker's art needs hides, and the arts of painting and stucco-work need colors—and, to speak briefly, each art needs suitable material, these foolish men imagined that God, too, could not create without matter. They did not understand how great the difference is between God and men, and that it is not possible for an image to have all that the archetype has, and that man, as an image, creates from existing things, but God [creates] both from existing things and from non-existing things.

And the Sacred Scripture has clearly taught us this. For the Apostle says: "By faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear." ^D And again: "Who calleth those things which be not as though they were." And he who wrote the account of the world's origin has clearly taught what things the Creator made from what did not exist, and what things from what did exist. For He made the heaven and the earth and the other elements from things that did not exist. "In the beginning," he says, "God created the heaven and the earth." And He created the light likewise from things that did not exist. "For He said," he says, God:

^A "Let there be light," and there was light. He brought forth the firmament from things that already existed. "For He said," he says, "Let there be a firmament in the midst of the water, and let it divide between water and water." And He also commanded the seeds and plants to germinate from the earth. "For let the earth germinate," he says, "the herb of hay, sowing seed according to its kind and according to likeness, and a fruit-bearing tree producing fruit, whose seed is in itself according to likeness after its kind upon the earth." In this way He also brought forth the kinds of irrational animals: from the waters, those that traverse the air, and those that live in the waters, and those called amphibians. "For let the waters bring forth," he says, "reptiles of living souls, and flying birds ^B along the firmament of heaven." And from the earth, the quadrupeds and reptiles. "For let the earth bring forth," he says, "a living soul, quadrupeds, reptiles, and beasts." He made man from things that were and things that were not. For He fashioned the body by taking dust from the earth, but He created the soul from things that did not exist. For the soul is not, according to the impious doctrine of Marcion, consubstantial with God who made it, but it was created from things that did not exist; for He creates all things whatsoever He wills with the greatest ease. For it is not fitting to measure the power of the Creator by the things that have already been created. For it is easy for Him to bring forth much more than these. And this the divine David indicated: "For all things," he says, "whatsoever the Lord willed, He did." He did not say, "Whatsoever He was able to do," but, "Whatsoever He willed." ^C For He possesses power equal to His will. Whence He creates not only from things that exist, but also from things that do not exist. Rightly, therefore, is the argument concerning matter thrust out from the dogmas of the truth. But let those who find fault with creation, and who attempt to slander the all-harmonious workmanship, and who on this account introduce the argument concerning matter, hear the divine oracles crying out: "God saw all things that He made, and behold, they were very good." For nothing made by God is by nature evil. But we shall unfold the argument concerning this later. In the meantime, let us briefly discuss the mythology of the Aeons.

VI. — On the Aeons

Valentinus, and Secundinus, and Marcus, and their successors, say that there are very many Aeons older than the Creator, not having learned this from the divine ^D oracles, but having themselves fabricated the myths. And the senseless ones did not understand that an Aeon is not some substance existing in itself, but a certain interval denoting time, sometimes infinite, when it is spoken of regarding God, sometimes commensurate with creation, and at other times with human life. [index: entries preserved]

^A For the divine David says: "Our age [is] in the illumination of thy countenance." And concerning creation, the Lord says: "Lo, I am with you always, even unto the consummation of the age." And concerning the God of all things, the blessed David says again: "From age and unto age thou art," for this means that thou hast neither beginning nor end. And because the word "age" denotes a certain interval, lest anyone foolishly suppose that the God of all things did not exist before the ages, the same Prophet said in another psalm: "God shall hear, and shall humble them; he who is before the ages." Therefore, the God of all things, the Creator of all, did not come into being after thirty-five ^B aeons following the passion of Achamoth, after the ogdoad, and the decad, and the dodecad, and Achamoth, and the limit, and the Son, and the Spirit; but He is before all the ages—not those base ones invented by [the heretics] through couplings, but those that signify any interval whatsoever. On this account, the blessed Paul also said that the Father and the Son are the makers of the ages: "For he has spoken to us by his Son," he says, "whom he appointed heir of all things, by whom also he made the ages." And the word "made" does not designate the substance of the ages, but that nothing is more ancient than the God of all. And in another place he says: "Now to the King of ages, immortal, invisible, to God alone, ^C be honor and glory unto the ages of ages. Amen," not teaching that there are some subsistent aeons, but proclaiming the eternal kingdom of God. And again the same Apostle: "Yet we speak wisdom among the perfect, but not the wisdom of this age, nor of the rulers of this age, who are being brought to nothing; but we speak the wisdom of God in a mystery, which is hidden, which God predestinated before the ages." But if the mystery of the dispensation is more ancient than the ages, as the sacred Scriptures define, it is of the utmost impiety to call the God of all things younger than the ages. And the prophet Isaiah also cries out: "The eternal God, who created the ends of the earth." And again: "From the age we have not heard, nor have our eyes seen a God besides thee." Therefore, God, who is the Maker of all things, is before the ages.

VII. — Concerning the Angels.

^D As for the angels, we do not deify them like the poets and philosophers of the Greeks, nor do we distinguish the incorporeal nature into male and female, nor do we charge the invisible powers with intemperate unions; nor, as the fables of the heretics establish, do we define them as the creators of the world, nor do we affirm that they are coeternal with the God of all things. For to human beings, the female is useful for the increase of the race. For the God of all things, foreseeing this, thus fashioned this nature.

^A And therefore He bestowed this blessing upon the race, saying: "Increase and multiply, and replenish the earth, and have dominion over it." For since death despoils the nature of human beings, and, like some reaper, cuts down not only the old but also the young, nature had necessary need of those who would till the earth, and sow, and provide other ears of corn in place of those that were cut down, and overcome the hands of the reaper by agriculture. But for the immortal nature, the division of the race is superfluous. For they have no need of growth, as they are not diminished, nor are they in need of copulation, as they are free from bodies. And holy Scripture is our teacher in this. For it did not create only two angels at the beginning, as it did human beings, but produced as many myriads as it willed. For a nature exempt from corruption is in no need of increase. But human beings, having been allotted a mortal body and being subject to death, necessarily have need of the female. Let no one of the pleasure-loving, out of ignorance of the angels, make an accusation, taking as a pretext for blasphemy that which was recorded by the all-wise Moses: that "the sons of God (87) seeing the daughters of men that they are fair, took to themselves wives from among them." For it is the extreme of madness to attribute the incontinence of men to the angels. ^B For there were two races at that time: that of Cain, and that of Seth. And the race of Cain was cursed, but that of Seth was devoted to piety. For Enos, his son, hoped (88) to call upon the name of the Lord God. Hence those born of him, being called sons of God, avoided intermarriage with the race of Cain. But after many years had passed, the descendants of the pious, beholding the daughters of those others to be charming, were overcome by their beauty, and transgressed the law of their fathers, and contracted affinity with them. Then the intermingling brought in wickedness. ^C When, therefore, we hear holy Scripture saying: "The sons of God went in unto the daughters of men," let us not accuse the bodiless angels; for it was men who were called sons of God that dared this transgression. And that these things are so, God Himself, the God of all things, is witness, thus saying: "My spirit shall not remain in these men, because they are flesh (89)." And again the historian: "And the Lord saw (90) the earth, and it was corrupt, because all flesh had corrupted its way upon the earth." And to Noah, the God of all things also said: "Behold I destroy all flesh (91)." And having ordered him to build an ark, He added: "For I have found thee (92) righteous in this generation." And if angels had sinned, He would not have punished human beings—the Lawgiver of justice would not have punished humans, and not ten, and twenty, and a hundred, but myriads innumerable. Therefore, neither for the sake of increase nor of mixing ^D

s—the Lawgiver of justice would not have punished humans, and not ten, and twenty, and a hundred, but myriads innumerable. Therefore, neither for the sake of increase nor of mixing ^A does the nature of angels require the female. That there are many myriads of angels, the divine Scripture teaches: "For thousands," it says, "of thousands ministered to Him, and ten thousand times ten thousand stood before Him."

The ministry of the angels is the singing of hymns. For concerning the Seraphim, the blessed Isaiah says that they cried out and said: "Holy, holy, holy Lord God of Sabaoth: the heaven and the earth are full of His glory." And concerning the Cherubim, the divine Ezekiel said that he heard them saying: "Blessed be the glory of the Lord from His place."

They do not only sing hymns, but they also minister in divine dispensations. And this the all-wise Paul taught us, saying: "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" And the Lord Himself said in the holy Gospels: "See that you do not despise one of these little ones who believe in me. For I say to you, that their angels always behold the face of my Father who is in heaven." ^B

The divine prophet Daniel speaks also of certain princes of the nations—or rather, not he himself, but the angel who was speaking with him. "For," he says, "the prince of the Persians withstood me." He also mentions the prince of the Greeks and added that no one else helped him in his intercession with God for the freedom of the Jews, except Michael their prince.

The great Moses also said in his canticle: "When the Most High divided the nations, when He dispersed the sons of Adam, He set the boundaries of the nations according to the number of the angels of God."

From these things, and from what was said by Daniel and by the Lord, it is gathered that some angels preside over nations, and to certain others is entrusted the care of individual ^C people, so that the wicked demons may not harm or injure them.

We believe that the angels were made by the God of all; for so were we taught. For the psalmist David, when he had exhorted the angels and the heavenly powers to praise the God of all, added: "For He spoke, and they were made; He commanded, and they were created." And again: "Who makes His angels spirits, and His ministers a flame of fire."

The three youths in the furnace, while praising God, called all creation to the society of praise, but placed the angels first of all. And the prelude to the hymn is thus: "Bless ^D the Lord, all you works of the Lord; praise and highly exalt Him forever." Then they immediately add: "Bless the Lord, you angels of the Lord," teaching that they themselves also are a part of the divine works. But the divine Apostle explains this more clearly to us

For when he mentioned our Lord Jesus Christ, he added: "For in Him were created all things that are in heaven and that are on earth, visible and invisible." And leaving aside the visible things as manifest, he lists the orders of the invisible ones: ^A "Whether Thrones, or Dominions, or Principalities, or Powers: all things were created through Him and for Him." We have been taught to think this also about the angels.

VIII. Concerning the devil and the demons.

We do not say that the devil and the demons who are subject to him are uncreated, as the myths of Marcion, Cerdon, and Manes suggest. For if they were uncreated, they would then be equal in honor to the God of all things; and if they were equal in honor, it is clear that they would also be equal in power. ^B But if they are equal in power, how do we say that they were created by the God of all? For how could those who had received such a nature from the beginning be justly punished? And that they will be punished, the Lord explicitly said to those on the left: "Depart from me, you cursed, into the everlasting fire, prepared for the devil and his angels." And the demons themselves clearly know this; hence they cried out: "What have we to do with you, Son of the most high God? Have you come to torment us before the time?" And again: "I adjure you, do not torment me." That they will be punished, therefore, we have clearly learned. ^C Let us then consider whether they will justly suffer this, having received such a nature from the Creator. For how could the author of vice rightly be called good, and how could he be called just if he punishes a nature that is incapable of doing any good, but is bound by the chains of vice? But we know the God of all is just and the fountain of justice; therefore, He will not unjustly punish the demons and their leader. And we know that the good God is called the creator of all good things by all who ^D think rightly. Therefore, He did not create a nature capable of doing no good, but one that only involuntarily gives birth to vice. But if God neither created an evil nature—since, as a good Creator, He is the maker of good things—nor suffers to punish unjustly (for He is just and the lawgiver of justice), and yet He does punish the devil and those who serve under him, then the devil and the members of his faction are evil by their own will. For just as God created man good from the beginning, and by the free choice of their will some preserved the incorrupt nature they had received, while others declined toward the worse and corrupted the divine characteristics, and changed those who were God-like into savage beasts; thus the devil and the company of demons, having been created with the other incorporeal beings, [imitate the benevolence of others toward God the Lord]

^A did not emulate their good will toward the Master and God, but having received the passion of pride and arrogance, they turned to the worse and fell from their former state. The divine Apostle declared this, laying down a law regarding episcopal ordination: "Not a novice, lest he be puffed up with pride and fall into the judgment of the devil" (I Tim. 3:6). For by these words he hints that pride was the cause of the devil’s fall. Writing also to the Ephesians, he showed that before he was turned to the worse, the administration of the air had been entrusted to him: "According to the prince of the power of the air, the spirit that now works in the children of disobedience" (Eph. 2:2). Yet, having fallen from his former rank, he has as his ministers those who contradict God. The Lord also said in the holy Gospels: "I saw Satan falling like lightning from heaven" (Luc. 10:18). And in another place: "He was," he says, "a murderer from the beginning, and he did not stand in the truth" (Joan. 8:44). This demonstrates that, having turned away from the truth, he chose the things contrary to the truth. The blessed prophets Isaiah and Ezekiel also used similar enigmas. For this is what is meant by the saying: "I will set my throne above the stars, and I will be like the Most High, and I will take hold of the world as a nest, and as abandoned eggs I will take them" (Isa. 14:13–14). And Ezekiel, through the prince of Tyre, designates the apostate prince who worked within him. Thus he speaks: "Thus says the Lord Adonai: You are a signet of resemblance, full of wisdom, and a crown of beauty, and you were in the delights of the paradise of God, clothed in every precious stone" (Ezech. 28:12–13). ^B Then, having enumerated the species of stones, he added: "From the day you were created with the cherub, you were anointed by God in the tabernacle, and I placed you on the holy mountain of God. You were generated in the midst of fiery stones; you walked blameless in your days, from the day you were created, until iniquities were found in you. For by the multitude of your circumcursation you filled your storehouses with iniquity, and you sinned, and you were wounded. From the mountain of God the cherub led you away, overshadowing from the midst of the fiery stones. Your heart was exalted because of your beauty. Your knowledge was corrupted along with your beauty. Because of the multitude of your sins, I cast you onto the earth; I gave you as an adversary to kings, that you might be mocked. Because of the multitude of your iniquities and the injustices of your trade, I defiled your holiness. I will bring forth fire from the midst of you; this will devour you" (Ezech. 28:14–18). ^C These words of the prophets show that the devil was indeed created good at the beginning, but of his own volition he rushed toward the worse, and by his wicked actions increased his malice. For he called the circumcursation and the trade [the] thoughts of wickedness. He exposed him, ^D

improbitatem sponte sua illum elegisse ostendant. Justi enim Dei proprium non est, eum punire qui necessitate malus sit. Sufficit autem et comminata poena ^A ad ostendendum eum qui necessitate malus factus est.

IX. — On Man.

^B We say that man was formed, not by certain angels, according to the fables of Basilides and Cerinthus, nor by Ialdabaoth, according to the stupidity of the Sethians, nor yet by Sacla, according to the madness of Manes; but by the divine and most holy Trinity, which fashioned all things. For we have heard the divine Scripture saying that the God of all said: "Let us make man in our image and likeness." The blessed David also spoke consonantly: "Thy hands, he says, have made me and fashioned me; teach me, and I will learn thy commandments." Now, by the hands of God we understand, not any bodily parts, but His creative power. For the incorporeal and ^C uncircumscribed nature is not composite, according to the delirium of Audaeus, but simple, devoid of form and figure, and comprehending all things. When, therefore, we hear the Mosaic history narrating that God took dust from the earth and fashioned man, we inquire into the meaning of the letter, and we understand the signal affection of the God of all toward the human nature. For the great prophet, signifying this, says that God of the universe made other things by a word, but fashioned man with His own hands. Nor do we understand by "word" in the former case a command, but a will and purpose; nor here do we understand by the formation a manual labor of the body, but a greater affection for this work. For just as now, at His will, the fetus is created in the womb, and nature obeys the laws set for it by Him from the beginning, so then the human body was fashioned ^D from the earth at His will; and the clay became flesh, and blood, and skin, and fat, and nerves, and veins, and arteries, and brain, and marrow, and the supports of the bones, and the tunics of the eyes, and the brightness of the pupil, and the winding passages of the ears, and the perception of odors, and the rational organ of the mouth, in which the teeth provide the use of strings, the tongue imitates the plectrum, but the mind the right hand of the musician. But who could sufficiently admire, according to its worth, the formation of the animal endowed with life? which, indeed, others also

attempt to slander, and not least the successors of Manes. For this reason, they say that it was not God who fashioned this, but Saclas, the prince of matter. But the wise men of the Greeks—Socrates, and Hippocrates, and Plato, and Xenophon, and Aristotle, and Galen, and countless others—admire the harmony of the human body, and marvel at the utility of each member, and confess that the speech of one who praises the wisdom of the supreme Artificer, which is beheld in this animal, is inferior to the reality. By so much are they better than those dishonorably named heretics, who neither received the prophetic husbandry, nor enjoyed apostolic guidance, but entrusted the knowledge of divine things to reason alone. And I say this, not to defend the philosophers who are so called from the error of polytheism, but to show that those who glory in the name of Christ are more impious not only than the philosophers, but even than the demons. For what is more impious than these men, who take occasion from every matter to blaspheme against the Creator? But we have been taught to give praise in all things, not only in those which seem pleasant, but also in those which are accounted bitter. But this is not yet the point to be discussed: for it behooves our discourse to preserve the harmony of its arrangement. We say, therefore, that the body is fashioned from four elements. For it has heat from fire, coldness from air, dryness from earth, and moisture from water. But we say that the soul is simple, endowed with reason, and immortal, yet that it does not exist before the body. For Pythagoras, and Plato, and Plotinus, and those of his school, while they confess that souls are immortal, have said that they exist before bodies, and that there is a sort of host of innumerable souls, and that those which sin are sent into bodies, so that, being purged by such discipline, they may return to their own place; but that those which have led a wicked life even while in bodies, are sent down into irrational animals: those, indeed, who have been bitter and malignant, into reptiles; the rapacious, into wolves; the bold, into lions; the fraudulent, into foxes; and they have fabricated such foolish myths. They say that the Peripatetics even remove the immortality of the soul in their writings. But the most learned of the physicians have termed the soul the good temperament of the body, deriving this opinion from the affections which befall the body—to wit, the comitial disease, apoplexy, and frenzies. For because each of these affections damages the reason and exhausts it, they therefore deemed the soul to be the good temperament of the body. But it behooved them to consider that even he who plays the lyre, if the lyre be not rightly tuned, does not display his art. For if the strings be either too taut or too loose, they hinder the harmony. And if some of them be broken, they render even the musician utterly idle. The very same thing may be seen in pipes and in other instruments. Thus also a boat, if it be waterlogged or constructed contrary to the principles of art, overturns the art of the pilot.

This can be seen in flutes and in other instruments. Thus, a waterlogged ship, or one constructed contrary to the dictates of the art, harms the art of the pilot. And lame horses, or those naturally sluggish, and indeed the defects of the chariots, harm the charioteers. So too, certain bodily afflictions do not allow the soul to demonstrate the energy of reason. ^B Indeed, when the affliction occurs in the tongue, speech is restrained; if in the eyes, the power of visual energy no longer passes through the member. But if the disease should fall upon the meningitis, the brain is harmed, or the imbalance of vapors and humors, and being overwhelmed by these, it does not receive the soul's operation, but resembles a person who has been submerged, who moves feet and hands and the other parts of the body at random. Therefore, the good temperament of the body is not the substance of the soul, but in the good temperament of the body, the substance of the soul demonstrates its own wisdom. These, then, fell into this senselessness.

But the impious heretics, Carpocrates, and Epiphanes, and Prodicus, and the Caiani, and the Antitactae, and the Eutychitae, embraced trifles far more absurd than these. For they said that souls are sent into bodies so that, by practicing every incontinence and iniquity in them, they might serve the creators of the world, the angels, with the pursuits of impiety. The Church, however, obeying the divine words, loathes the doctrine of these men supremely, and avoids the fables of others as well; but, giving credence to the divine Scripture, she says that the soul is created together with the body, not to have the origin of its creation from the matter of the seed, but to come into being after the formation of the body by the will of the Creator. For the most divine Moses said that the body of Adam was formed first, and only then did God breathe into it the soul. ^C "For God took dust from the earth, and formed man, and breathed into his face the breath of life, and man became a living soul" (Gen. II, 7). That breath, however, we do not say is a part of the divine substance, according to the madness of Cerdo and Marcion; but we say that the nature of the soul is signified by this word, because the soul is spirit, rational and intelligent.

And in the laws, the same prophet again taught us more clearly that the body is formed first, and then the soul is infused. For speaking about the one who struck a pregnant woman, he said: “If the fetus should come forth formed, he shall give eye for eye, tooth for tooth,” and what follows (Exod. XXI, 22-24). But if it should come forth unformed, he shall be fined; ^D by this reasoning teaching that that which is formed is animated, but that which is not formed is inanimate. But the most celebrated Job also addressed the Lord thus: "Remember that thou hast formed me as clay, and into the earth thou dost turn me back. Hast thou not milked me like milk, and curdled me like cheese? Thou hast clothed me with skin and flesh, and hast knit me together with bones and sinews" (Job X, 9-11). And when by these words he had shown the prior formation of the body, he added this praise of animation.

"And thou hast granted me life and mercy" (Job X, 12). He also remembers the care that follows these things: "And thy visitation hath preserved my spirit" (Job X, 12). Then he proclaims the omnipotence of God: "Knowing these things in thyself, I know that thou canst do all things, and that there is nothing impossible for thee" (Job X, 13). God has honored the body with the privileges of time, thus establishing equality. For since he made the soul immortal and the body mortal, he attributed the privileges of time to the body, so that the soul might not grow insolent against it, being superior both by nature and by time.

X. — On Providence

The Church has learned this opinion regarding the soul and body from the divine oracles. It acknowledges God not only as the Creator of the universe, but also as its caretaker, administrator, and governor of all things. For it would be most absurd to say that He created all things—not for any utility of His own, but out of pure benevolence—and yet that He takes no care of those things which He has made, neglecting the creation like some boat without a helm or pilot, driven here and there by contrary winds, and dashed against crags and rocks. ^B We execrate the impious Diagoras; we also abhor Epicurus, who indeed concedes that God exists, but says that He is turned in upon Himself, and perceives nothing of what happens in the created world. And we also reprove the providence of Aristotle, who set the moon as its limit, accusing Him of one of two things—either impotence or sloth. For either He does not have sufficient power for the care of the universe, or, having it, he has left our affairs without governance through sloth. But both are full of blasphemy. For how can He be called impotent who has deigned to create even the smallest parts of the creation? Or how ^C could He neglect, out of sloth, those things which He has created through the abyss of His goodness? But the providence of Plato sufficiently refutes the senselessness of these men. For he, and those who share his sentiments, said that the God of the universe exercises care over all things. And if God exercises providence, the fable of fate and the Fates, with their threads, is exploded. For it would be the height of folly, while God governs the vessel of the world, to introduce another governor. However, it is appropriate to distinguish in speech which things depend on the helm of Providence, ^D which things have been assigned to the reasoning of the soul, and which things are natural evils, and which things are similarly called such, even though they are not evils.

^A In human affairs, therefore, nature in itself is good—prudence, temperance, justice, greatness of soul, and the other parts of virtue—but evils are imprudence, intemperance, injustice, cowardice, and whatever else is similar to these. Wealth, poverty, servitude, dominion, health, illness, and the other successes and misfortunes of human life hold a middle ground. For they are like certain instruments set before men; and those who are the best of men acquire virtue for themselves through each of these. For one may see those who, whether they are overflowing with wealth or struggling with poverty, take care of virtue, and who praise their benefactor in health and bear illness bravely, and servants ^B who are distinguished by temperance and justice. But, on the other hand, there are others who, in poverty, embrace wickedness, and not only steal but even dare to commit sacrilege and rob graves; or those who make wealth an instrument of injustice, and in health display pride and insolence, but in illness belch forth blasphemous words. From which it is easy to understand that, depending on the use made by those who possess them, wealth and poverty, servitude and dominion, and things similar to these, are at one time praiseworthy and at another blameworthy; just as we call ^C iron at one time a helper of human life, because with the plow, the mattock, and the spade it cultivates the earth, with the sickle it prunes trees, and through the adze, the saw, and the tools it provides for the construction of houses and various implements, yet at another time some call it a plotter, seeing a sword and the slaughter that happens through it. But neither is the sword the cause of the slaughter, but he who has used the sword badly; nor do wealth and poverty, and the other prosperity or adversity of life, deserve blame, but those who have used any of these contrary to the laws. For if each of these were by nature evil, it would not have been for some ^D the occasion of goods. But we perceive many who have achieved perfect virtue through these things. Therefore, that which becomes an instrument of good is not evil, nor again is that which becomes an instrument of vice for another a good. They hold, therefore, a middle order, just like medicines. For opium and hemlock, if they are administered with correct judgment by physicians, become remedies for diseases; but if they are taken contrary to the rule of the art, they become lethal poisons. Furthermore, sometimes bread and wine bring disease to those who use them, for immoderation produces harm. Thus, indeed, those who govern prosperity and adversity correctly make them salutary medicines, but those who do so foolishly and senselessly take from them the occasion of destruction. These things, therefore, and whatever is similar to them—the fertility and sterility of the earth, a successful voyage and a shipwreck—depend on divine Providence. Wherefore, it is proper for everyone to acquiesce in those things which are done by it, and not to inquire into the causes too curiously; for the reasoning of the divine governance is incomprehensible: but of those things which are in our power,

^A to take care, and to put away vice entirely, and to introduce virtue, and to be radiant with its parts; and just as women who are fond of adornment polish their bodies with the art of cosmetics, so should we adorn the beauty of the soul with the flowers of temperance, and justice, and fortitude, and prudence. For the acquisition of these is in our power. But it is the height of folly to seek the possession of those things which are not in our power, and which are subject to rapid changes, while neglecting those things which are under our own authority—which are glorious, enduring, and stable—as if they were cheap and worthy of no account. If we grasp this distinction in human affairs, we shall acquiesce in the movements of the divine rudders, and we shall not doubt ^B concerning the Providence that governs all things. For we see the seasons of the year changing according to order, and all things being produced in due season, and each thing coming to be at the proper time. For it is not, according to the most obscene fables of Manes, that the princes of matter, desiring the daughter of light and pursuing her, break into a sweat and provide the rain; but rather the Creator of all things gives the nod, and the clouds are gathered. And this the divine Scripture clearly teaches. "Bringing up," it says, "the clouds from the ends of the earth, He has made lightnings for the rain," and "He brings forth the winds from His treasuries." And again: "He who calls the water of the sea, and pours it out upon the face of the earth." And again: "His spirit shall blow, and waters shall flow." And elsewhere: "Watering the mountains from His upper chambers, the earth shall be satisfied ^C from the fruit of Thy works. He brings forth grass for the cattle, and herb for the service of men, to bring forth bread out of the earth." And ten thousand other things can be found in the divine Scripture demonstrating the providence of God. But since I have already written ten discourses on Providence, I think it superfluous to produce more discourse on it now.

XI. — On the Incarnation of the Savior.

It is worthwhile to show what we think concerning the divine incarnation. For this topic more clearly proclaims the providence of God over all things. Valentinus, therefore, in the fables which he fashioned, said that the Only-Begotten was one, the Word another, and the Christ who is within the Pleroma another, and Jesus yet another, and again another, the ^D Christ who is outside. He said that Jesus became incarnate, having put on the Christ who is outside, and having assumed a body from the substance of the soul, he merely passed through the Virgin, and received nothing from human nature. Basilides in like manner said that the Only-Begotten was one, the Word another, and Wisdom another. But Cerdon, and Marcion, and Manes said that Christ appeared as a man, while having nothing human. Cerinthus, indeed, [said] that Jesus was from Joseph and

Maria, having been begotten by the common law of men, but that Christ descended from above upon Jesus. ^A The Ebionites, however, and the Theodotians, and the Artemonians, and the Photinians have said that Christ, born of the Virgin, was a mere man. Arius and Eunomius said that he did indeed assume a body, but that the divinity performed the function of the soul. Moreover, Apollinarius said that the body of the Savior was indeed animated, but that it did not possess a rational soul; for he says that the mind was superfluous where the God-Word was present. ^B I have set forth the opinions of the majority of heresies, wishing to show the truth of the Church. For the Church calls the same Being Son, and Only-Begotten, and God-Word, and Savior-Lord, and Jesus Christ. But the Son, who is indeed Only-Begotten, and God-Word, and Lord, was also called such before the incarnation, and is called so similarly after the incarnation. Jesus Christ, however, was named the same after the incarnation, having taken the names from the very events. For Jesus is interpreted as Savior, and Gabriel is a witness of this, speaking to the Virgin: "Thou shalt call his name Jesus, for he himself shall save his people from their sins." ^C But he was called Christ because of the anointing of the Spirit. For the hymn-writer David says: "Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows." And through the tongue of Isaiah the prophet, the Lord himself said: "The Spirit of the Lord is upon me, for which cause the Lord hath anointed me." And the Lord himself taught us how to understand this prophecy. For having entered into the synagogue and having taken the prophetic book, he read the aforementioned passage and said to those who were present: "Today this Scripture is fulfilled in your ears." And in harmony with the prophets, the great Peter also preached. For, explaining the mystery to those who were with Cornelius, he spoke thus: "Ye know the word which was spread throughout all Judæa, beginning from Galilee after the baptism which John preached, Jesus of Nazareth, how God anointed him with the Holy Spirit and with power." ^D It is evident, therefore, from what has been said, that he was called Christ because of the anointing of the Spirit. And he was anointed, not as God, but as man. But if he was anointed according to his human nature, he was also called Christ after the incarnation. Yet, the God-Word is not one, and Christ another; for the God-Word, having become incarnate, was named Christ Jesus. And he became incarnate so that he might renew the nature that had been corrupted by sin. Therefore, he took on everything that had sinned, so that he might heal the whole. For he did not assume the nature of the body as a cloak for his divinity, according to the delirium of Arius and Eunomius. For it would have been easy for him to be seen even without a body, just as he was once seen by Abraham, and Jacob, and other saints: but he willed that the nature itself, which had been defeated, should war against the adver-

^Asary, and win back the victory; for this reason, he assumed both a body and a rational soul. For Holy Scripture does not divide man into three parts, but says that this living creature consists of soul and body. For God, when he had fashioned the body from the clay, breathed in the soul, and showed that there are two natures, not three. The Lord himself also says in the Gospels: "Do not fear those who kill the body, but cannot kill the soul" (Matt. x, 28). And many such things can be found in divine Scripture.

That he did not assume a perfect human nature as a covering for his divinity, according to the fables of the heretics, but in order to procure the victory for the whole race through the firstfruits, is attested by the true witness and absolute teacher, the divine Apostle. For in his Epistle to the Romans, revealing the mystery of the dispensation, he speaks thus: "Therefore, just as through one man sin entered into the world, and through sin death, and thus death passed upon all men, in that all have sinned" (Rom. v, 12). Having shown by these words what was the beginning of sin, and what fruit sprouted from it, and who first admitted it, he also shows its end. "For until the law", he says, "sin was in the world; but sin is not imputed when there is no law. Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the transgression of Adam, who is a type of him who was to come" (Rom. v, 13, 14). By Moses he means the law; and until the advent of the Savior, the observance of this prevailed. But for those who transgressed, both those living under this and those who lived under the law of nature, death reigned by right, with sin confirming its power. For death was the penalty of sin.

Having taught in this way whence sin took its beginning, and until when death reigned, he shows how the power of these was broken, and he praises the immense goodness of God, saying: "But not as the offense, so also is the gift. For if by the offense of one many died, much more the grace of God, and the gift by grace of the one man Jesus Christ, has abounded to many" (Rom. v, 15). The munificence of kindness, he says, surpasses justice. For the decree of justice, when one had sinned, delivered the whole of his race to death; but the divine mercy, when all men were under a curse and trapped in the snares of sin, granted salvation to all because of the justice of one. But he called the Savior a man, not denying his divinity—for he knew that he was God, and God equal to the Father—but teaching that like is cured by like, and that the whole is sanctified through the firstfruits. For since he was subject to the law according to his humanity, and had fulfilled the law, he liberated from the curse those who had transgressed the law. Then again he twists the same speech in another way: "And not"

^A as by one who sinned is the gift. For the judgment, he says, came by one unto condemnation: but the grace came from many offenses unto justification." When, he says, one sinned, all were condemned: but now, though all have sinned, to all who wish it, salvation through faith is proposed. Thus, having shown that the righteousness of the one became an averter of evil for the common sin, he shows through him also the destruction of death that was accomplished. ^B "For if by the offense of the one, death reigned through the one, much more shall they who receive the abundance of grace and of the gift and of the righteousness reign in life through the one, Jesus Christ." Sin, he says, is the producer of death, but the righteousness of the one is the producer of life in the kingdom. We are saved, not by the law, but by the divine compassion, obtaining salvation. For the law of the just led all to punishment. For we were all established as workers of sin. For if, when one had sinned, the race was condemned, it was surely much more just for those who lived under sin to receive the penalty. But divine mercy transgressed the boundaries of justice, and kindness conquered equality, and when one had fulfilled the law, it is permitted to all who wish to believe in him to enjoy salvation. Having shown in these things the unfathomableness of the kindness, he transfers himself again to the principle of the word. "Therefore, as by one offense unto all ^C men unto condemnation, so also by one act of righteousness unto all men unto justification of life." Then he passes from things to persons. "As by the disobedience of the one man the many were made sinners, so also by the obedience of the one, the many shall be made righteous." He has very necessarily placed "the many" in both cases. For when Adam had sinned, and the majority had transgressed the divine laws, some remained within the boundaries of nature and became diligent in virtue, like Abel, and Enoch, and Noah, and the patriarchs, and the prophets, and very many others, not only among the Jews, but also among the other nations, concerning whom the divine Apostle said: "For when the Gentiles, who do not have the law, do by nature the things of the law, these, not having the law, are a law unto themselves." And after the advent of the Savior, not all enjoy salvation, ^D but those who believe and lead their lives according to his divine laws. Therefore, both in the image and in the archetype, he placed "the many." But let us see for what cause the only-begotten Son of God was incarnated, and, having assumed human nature, was called man. He brought forward the same doctrine for us also in the Epistle to the Corinthians. For he says thus: "But now Christ has risen from the dead, the first-fruits of those who have fallen asleep; for since by man came death, by man also came the resurrection of the dead." Then he passes from nature to persons, and says: "For as in Adam all die, so also in Christ shall all be made alive.

He did not say "shall be saved," but "shall be made alive"; for the resurrection is common, but after the resurrection, the distinction shall take place. And he made this clear by adding: "But each in his own order." For there are many orders both of those who are punished and of those who are saved. For according to the quality and quantity of justice, the recompenses of gifts shall be provided. And in the same way, the punishments shall occur according to the difference of sins.

XII. That the Lord assumed a body.

^B Since, therefore, we have learned the cause of the divine incarnation, let us proceed to show, using the testimonies of the divine oracles, that God the Word, having become man, assumed a human body. First, indeed, the swaddling clothes belonged to a body, not to divinity; then the butter and honey, which the prophet foretells long before; and the maternal milk, and the other food and drink, show a nature capable of these things. But if anyone, acting foolishly, should object the food offered in the tent of Abraham, let him know that he speaks very foolishly. For those things appeared to happen, but were consumed in another manner, which He who consumed them knows. But if one should foolishly grant that the incorporeal nature was a participant in those things, yet you would certainly not find hunger and thirst there. Here, however, necessity excited such passions, not because the united divinity was unable to make the body not in need (for He who a little later granted immortality to all bodies would more easily have rendered His own body superior to want), but He permitted it to show its own nature, so that the heresies which denied that assumption might be clearly refuted as false. ^C For just as, though He was able to render it superior to death (for indeed He did this after three days), He permitted it to suffer and to die, so that He might fulfill the mystery of the dispensation; so likewise He yielded to hunger, and thirst, and exhaustion, and sleep, so that the Docetists might have no opportunity to strengthen their false heresy. Therefore, hunger, and thirst, and besides these, exhaustion and sleep, bear witness that the body of the Lord was a human body. Confirming this, the divine Apostle cries out and says: "Since therefore the children shared in flesh and blood, He Himself likewise participated in the same, so that through death He might destroy him who had ^D the power of death, and might deliver those who through fear of death were subject to mortality all their lives." By these words, he clearly declared that He took on the same nature as we have.

But if someone is distressed by the [use of the term] "garment," let him hear the patriarch Jacob prophesying: "He will wash his robe in wine, and his garment in the blood of the grape" (Gen. xlix, 11). Let ^A him also hear the divine Paul crying out: "Having therefore, brethren, confidence in the entrance into the holies by the blood of Christ, which he hath dedicated for us a new and living way through the veil, that is to say, his flesh, and a high priest over the house of God, let us draw near with a true heart in fullness of faith" (Hebr. x, 19-22), and what follows. For he called his flesh a veil, just as the patriarch Jacob called it a robe and a garment. But it is superfluous to speak at length on this matter, since both the New and the Old Testament openly demonstrate the body of the Lord.

XIII. That He also assumed a soul along with the body

That the only-begotten Son of God, having become man, also assumed a rational soul, the evangelist Luke teaches, saying: "And Jesus advanced in wisdom and age, and grace with God and men" (Luc. ii, 52). Now he advanced in age ^B regarding the body, but in wisdom regarding the soul. For the Divinity admits of no increase; for the Word of God is perfect in every respect. But rightly did He join the increase of wisdom with the increase of age. For according to the measure of the age of the body, the divine nature revealed its own wisdom. The Lord teaches the assumption of the soul, however, more clearly. For to those who conjectured that the passion was involuntary, He said before the passion: "I have power to lay down my soul, and I have power to take it up again. No man taketh it away from me: but I lay it down of myself, that I may take it up again" (Joan. x, 18). By these words He clearly showed that one thing is the soul which is laid down and taken up, and another is the Divinity which lays it down and takes it up. I said "one and another," not dividing [Him] into two persons, but showing the difference of the natures. So also elsewhere He said: "Therefore doth the Father love me, because I lay down my soul for the sheep" (ibid. 17). And in another place, He openly demonstrated also the turmoil which the soul endured at the time of the passion. For He said: "Now is my soul troubled. And what shall I say? Father, save me from this hour. But for this cause I came unto this hour" (Joan. xii, 27). By these ^C arguments, He showed the anxiety, at one time shrinking from the passion, at another casting aside the fear. Luke taught this fear more clearly. For he said that He was in such agony over the passion that the sweat of His body became bloody. "For His sweat," he says, "became as drops of blood" (Luc. xxii, 44). He also added that an angel came and supported Him.

^A For by all means observe for me the weakness of human nature. For why, even with the divinity of the Only-Begotten united to it, and with the Spirit present as an anointing, does an angel support the weakness of both soul and body? Is it not clear that all these things happened by the permission of the divine nature, so that those who would come after, who would believe in the assumption of soul and body, might be confirmed by these demonstrations, and those who would contradict them might be refuted by evident testimonies?

XIV. — That He assumed the perfect human nature.

^B For this reason, He calls Himself both a man and the Son of man. To the apostles, He often said: "The Son of man is about to be delivered into the hands of men, and they will kill Him, and on the third day He will rise again." And to him who wished to follow He said: "Foxes have holes, and the birds of the air have nests; but the Son of man has nowhere to lay His head." And to the Jews He said plainly: "Why do you seek to kill Me, a man who has told you the truth which I heard from My Father?" ^C The divine Apostle also cries out: "One God, and one mediator between God and men." And again: "For since by man came death, and by man came the resurrection of the dead." On this account He was called the seed of Abraham and the son of David. For since the God of all promised Abraham that in his seed He would bless all nations, and gave this promise also to Isaac and to Jacob, rightfully the divine Apostle, writing to the Galatians, says: "To Abraham were the promises made, and to his seed"; and teaching whom he called seed, he adds: "He does not say, 'And to seeds,' as of many, but as of one: 'And to your seed,' which is Christ." ^D And writing to the Hebrews, he says: "For surely He does not take hold of angels, but He takes hold of the seed of Abraham. Whence He had to be made like His brethren in all things, that He might become a merciful and faithful high priest in things pertaining to God." And because the patriarch Jacob bestowed upon Judah the blessing which he had received from the God of all, saying: "A ruler shall not fail from Judah, nor a leader from your loins, until He comes for whom it is laid up, and He shall be the expectation of the nations"; and the prophet Micah also renews the prediction, saying: "And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah; for from you shall go forth for Me a ruler, and His goings forth are from the beginning, from the days of eternity." And again the divine Apostle shows the outcome of the predictions and says: "For it is evident that

our Lord has sprung from Judah." These promises were also received by David, the king and prophet, from the God of all. For He said to him: "I will establish his seed unto ^A eternity, and I will build up thy throne unto generation and generation." And again: "And I will set his seed unto the eternity of eternity, and his throne as the days of heaven." And a little later: "Once have I sworn by my holy One, if I will lie to David: his seed shall remain unto eternity, and his throne as the sun before me, and as the moon being established unto eternity, and the witness in heaven is faithful." These promises the truthful Master renewed again through the prophet Isaiah: "For there shall come forth," he says, "a rod from the root of Jesse, and a flower shall ascend from the root. And the spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and piety, a spirit of the fear of God shall fill him," and the things that follow are of the same line of thought. And again: "There shall be the root of Jesse, and he who arises to rule over the nations; in him shall the nations hope, and his rest shall be honor." And in another place: "And I will appoint," He says, "for you an eternal covenant, the holy things of David that are faithful." For what I promised him I will fulfill, and through that seed I will save the inhabited world. For the promise is faithful and truthful to me. ^B Showing the truth of these promises, the evangelist Matthew, in the very preface of his writing, proclaims to the inhabited world that the expectation of the nations has blossomed. "For the book," he says, "of the generation of Jesus Christ, son of David, son of Abraham." For the promises regarding the seed were made to both. And indeed, the divine Apostle also, writing to the Romans, at the beginning of his Epistle, showed the end of the promise made to David. "For Paul," he says, "a servant of Jesus Christ, called an apostle, set apart for the Gospel of God, which he promised beforehand through his prophets in the Scriptures, concerning his Son who was born of the seed of David according to the flesh." By adding "according to the flesh," he indicated that our Lord Jesus Christ was also God before the ages, but was called son of David according to the human nature. ^C Teaching this more clearly, he added: "The Son of God in power according to the spirit of holiness, by the resurrection from the dead of our Lord Jesus Christ." For when, he says, He had risen from the dead, and the grace of the Spirit had filled the apostles, God was manifested through the miracles performed by them. For in His name they performed the greatest miracles. In the middle of the Epistle, moreover, when he had made mention of the good things formerly given to the Jews, he added: "Whose are the fathers, and from whom is Christ according to the flesh, who is over all, God." And in one person the difference of the two natures

it shows: born of the Jews according to the flesh, but God over all, as God, and blessed forever. He instructs blessed Timothy again, saying, "Remember Jesus Christ, risen from the dead, of the seed of David according to my Gospel, in which I suffer trouble as an evildoer, even unto bonds." And it is permitted to find many other testimonies in both Testaments proclaiming our kinship with the Savior according to the ^A flesh. These things, however, suffice to show that He assumed a perfect human nature, and for that reason was called Son of David, Son of Abraham, Son of man, man, Adam, Jacob, and Israel. For just as He was perfect God, so also did the perfect man provide perfect salvation to men.

XV.—That He raised up the nature which He assumed

That He indeed raised up the nature which He took upon Himself, He Himself testifies, showing the apostles both His hands and feet; the fingers of Thomas, which touched His wounds, also testify to this, as did the rest of the apostles when the Lord commanded them. "For handle me," He said, "and see, for a spirit has not flesh and bones, as you see me have." But the divine apostle John also cries out in the beginning of his Epistle: "Which we have seen, and our hands have handled." ^B Great Peter, moreover, preaching among the Jews, when he had made mention of the prediction of David, which he prophesied concerning the Lord's resurrection, said these things also: "Men and brethren, let me freely speak to you of the patriarch David, that he is both dead and buried, and his sepulcher is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins according to the flesh he would raise up Christ to sit on his throne, he ^C foresaw [and] spoke of His resurrection, that His soul was not left in hell, neither did His flesh see corruption." Two witnesses, therefore, teach us at the same time: one the apostle, the other the prophet—the one predicting, the other explaining the prediction after the event—that the resurrection belongs not to the divinity, but to the body and the soul. And they whose is the resurrection, theirs ^D also was the passion—not by the soul being extinguished with the body (for the souls of men are also immortal), but because the body underwent death through the separation of the soul. The divinity, however, is not separated from the humanity, neither on the cross nor in the tomb; but since it is immortal and immutable, it endured neither death nor passion—[original-script column: see facsimile]

For if the soul, because of its inherent immortality, has not participated in the death of the body, how was it possible for the uncircumscribed nature either to be nailed to wood, ^A or to be delivered to a tomb? The four evangelists, declaring this, make mention of Joseph of Arimathea, and say that he went to Pilate and asked for the body of Jesus, and when Pilate had granted it, he took the body down from the wood, wrapped it in a linen shroud, and delivered the body to the tomb. And they have placed the name of "body" very often, obstructing the impudent mouth of those who blaspheme with clear and manifest testimonies.

XVI. — That the same [Being] is both good and just.

Since, however, the execrable Marcion calls one being just, whom he also names Creator, and another being good, whom he claims to be Christ Jesus, come, let us discuss this briefly as well, and let us demonstrate that our Lord Jesus Christ is both Creator and Savior, and that the same one is both good and just. For because that most profane man heard the law proclaiming, "an eye for an eye, and a tooth for a tooth, a burn for a burn, a stripe for a stripe," while the Lord enjoins the one smiting to turn the right cheek and the other also, and for one wishing to go to law to obtain the tunic, to offer the cloak as well, the thunderstruck man supposed ^B that the former was just, but this one good. And he did not perceive that the precision of the evangelical laws is more terrible than the Mosaic legislation. For that law indeed forbids murder, but that of the evangelical laws threatens hell even to him who calls his brother a fool. For "Everyone," He says, "who says to his brother, 'Fool,' is liable to the hell of fire." Thus, in turn, the ancient law condemns adultery, but the evangelical law calls even the shameful desire, which enters through the lascivious look, adultery. And the ancient law forbids lying, but the new law forbids even swearing. And the ancient law ordered him who felt hatred toward his wife to dismiss her; but the new ^C law calls the dismissal, apart from fornication, adultery. "For everyone," He says, "who dismisses his wife, except for the cause of fornication, makes her commit adultery, and he who marries a dismissed woman commits adultery." In addition to these things, He also threatened that He would demand an account for an idle word, and [threatened] eternal punishment, and outer darkness, and the hell of fire, and many other such things. From these things, therefore, there will be discovered that the one whom he calls just is good, and the one called good is just. For He has established more strict laws, and threatened more severe punishments. But to say these things is also clear insanity. For He who in the Gospels commanded to love ^D enemies, had also in the old law commanded not to despise the beast of an enemy that had succumbed under its load, but to bring aid, and not to

remember animosity in the time of need. So again, he commands that the wandering ox of an enemy be brought back and restored to its owner. And the old law teaches humanity not only toward men, but also orders us to have pity on irrational animals. "For thou shalt not muzzle," he says, "the ox that treadeth out the corn." And, "Thou shalt not seethe a kid in his mother's milk." And he forbids those who find the chicks of certain birds from capturing the parents along with them. He also commanded that the seventh day be kept as a day of rest, so that not only may the manservant and the maidservant rest, but also the ox and the beast of burden; so great is the care he shows even for irrational animals. One can also find laws written concerning proselytes, which are full of all humanity. "For ye shall not wrong," he says, "the stranger [proselyte], for ye were strangers in the land of Egypt." And he commanded those harvesting to leave behind the ears of corn that fall for the proselyte, and the orphan, and the widow. Thus, he also forbids those gathering grapes ^C from twice gathering the fallen berries and the overlooked clusters. He orders the same thing to be done regarding other fruits. "For thou shalt not glean," he says, "thy vineyard, nor shall thou gather the fallen olives; but they shall be for the stranger, and the orphan, and the widow, and for the fowls of the air, and for the beasts of the earth." And moreover, he deems even the captive woman worthy of the greatest consideration; for he does not give her up to the insult of the lustful, but first commands that she be permitted to mourn her own, then to have her hair shorn, and only then to be joined in marriage. If, however, the master should become sated with pleasure, he permits neither her sale nor her servitude, but decrees that she be sent away free, counting the intimacy that has occurred as sufficient in place of the price. What punishment, therefore, equal to their blasphemy will they pay, who have dared to call a legislator so good not only unjust, but even evil?

XVII.—That the same One gave both the Old and the New Testament.

We, however, know that there is one Author of both the Old and New Testament, and he teaches this very thing clearly through Jeremiah the prophet. "For I will make," he says, "a new covenant with the house of Israel and with the house of Judah, not according to the covenant ^D which I made with their fathers, in the day that I took them by the hand to lead them out of the land of Egypt; but I will make a new covenant with them, putting my laws into their mind, and on their hearts I will write them." By these words he taught clearly that He who gave the old will also provide the new. "For I will make," he said, "not according to the covenant which I made." And through Isaiah the prophet he says: "And I will make with them an everlasting covenant, the sure mercies of David." And David the prophet likewise cries out: "Arise, O

Lord, let not man prevail; let the nations be judged before you; constitute, O Lord, a lawgiver over them."^A But if they do not believe the prophecies, let them hear the Lawgiver, who does not subvert the ancient laws but reinforces them. For it would be the act of one subverting them to say: "It was said to those of old, You shall not commit adultery; but I say to you, Commit adultery"; and, "It was said to those of old, You shall not kill; but I say to you, Kill." For this is what the Antitactae, the kinsmen of Marcion, do. The Lord, however, by the laws He enacts, teaches openly that He does not subvert the ancient things, but introduces a more perfect way of life. And just as a schoolmaster teaches those beginning to learn the characters of the letters; but to those who have already learned these, he offers the combinations of syllables; and others he instructs in how to join together nouns, and others in the harmony of reading, yet he does not introduce laws of teaching that are contrary, but provides lessons appropriate to their age: so Christ the Lord gave laws appropriate to each generation. For the necessary and primary ones He inscribed in the nature of men. For each person has the discernment of good and evil; and seeing that we do not wish to suffer, by this we testify that we know that what is being done is evil. Therefore, someone who kills or commits adultery knows that what he is doing is evil. For he not only does not wish to be killed, but he contrives every way so as not to suffer this; and if his wife has been disgraced, he accuses the one who has violated his bed, and having received insults, he brings a grievance for the injury. And if we examine the rest in this way, we shall find all humans knowing that what is evil is evil. These, therefore, God who created us implanted in nature; but He gave others in different ways in each generation. For to Adam He gave the law regarding the tree; to Noah, the one regarding the eating of meat; to the patriarch, He gave the law of circumcision; and He wrote others through Moses, the great prophet. But in the divine Gospels, having caused the laws regarding small matters to cease like some exercises of elements, He gave the most perfect laws. And just as mothers offer the breast to their newborn infants, but later food broken down by the teeth, and then, once they have become boys and youths, solid food: so the God of all offers more perfect teachings to those who have learned those things. ^B Yet we still cherish the Old Testament as a motherly breast; but we do not partake of the milk. For ^C milk is superfluous to those who are mature, those whom it nourished; yet they still honor the nurse, as having been raised by her. Thus, indeed, do we; we do not endure to keep circumcision, and the Sabbath, and the sacrifices, and the sprinklings, but we harvest the other profit of the Old Testament. For it teaches piety, and faith in God, and love for one's neighbor, and temperance, and justice, and ^D fortitude precisely, and proposes the examples of the ancient saints to be imitated.

XVIII. — Concerning Baptism.

XIX. — Concerning the Resurrection.

^A Marcion, and Cerdo, and Manes, and all those who did not accept the resurrection of bodies, have rejected this return to life as something altogether impossible. For just as they thought that God could not create without matter, so they thought that he was utterly unable to restore to its former shape that which had been completely dissolved, and turned into a small amount of dust, and consumed by time. Yet they also admit that God, having taken a clod from the earth, fashioned man. And it was necessary to consider that, just as at that time the God of all things very easily transformed that clod into a body and fashioned many varied members, so it is easy for him to construct the substance of the body from these few remains. For we see this being done even now, according to the ancient creation, in the womb. For from the small matter of the seed, both bones grow, and membranes, and nerves, and veins, and arteries, and skin, and fat, and flesh, and all other things of which the body is composed. For nature proceeds according to the divine decree, and like some sculptor, it fashions the ensouled statue; and neither the smallness of the matter, nor the narrowness of the place, nor the surrounding darkness hinders the craftsmanship. It is, therefore, of extreme madness not to give credence to the things that are seen, especially when God promises. For Christ himself said: "Those who are in the tombs shall hear the voice of the Son of God, and those who have done good shall come forth to the resurrection of life; but those who have done evil, to the resurrection of judgment." But a person of sound mind would not say that souls dwell in the tombs; for it is bodies that lie in them. And the Lord, rebuking the Sadducees also, who rejected the mention of the resurrection, ^B said these things: "Have you not read what was spoken by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?" And he added: "God is not the God of the dead, but of the living." And he said to Martha: "Your brother shall rise again." And she, having been taught this from the Old Scripture, answered: "I know that he will rise again in the resurrection on the last day." Then the Lord, taking up the discourse, said: "I am the resurrection and the life; he who believes in me, even if he die, shall live." As, therefore, having said at that time, "Your brother shall rise again," he did not raise only the soul of Lazarus, but indeed brought this back and raised the body, foul and dissolved; so also, having promised the common resurrection, he will restore to the souls the dissolved bodies, now composed again, having rendered them free from death and corruption. And the divine Apostle ^C taught this expressly: "For this corruptible must put on incorruption." And again: "For we do not want to be unclothed, but to be ^D clothed upon, that what is mortal may be swallowed up by life." And again: "It is sown in corru

corruption, it is raised in incorruption; it is sown in ^A weakness, it is raised in power; it is sown in dishonor, it is raised in glory; it is sown a natural body, it is raised a spiritual body." And again: "For the trumpet shall sound, and the dead shall be raised incorruptible." 445 He also set forth the objection of those who do not believe: "But someone will say, How are the dead raised? And with what body do they come?" And first he called them foolish, as those who see in seeds the pattern of the resurrection, and are not led therefrom to believe in the resurrection of bodies. "Foolish one," he said, "that which you sow is not made alive unless it dies. And what you sow, you do not sow the body that shall be, but a bare grain, perhaps of wheat or some of the others." Look, he says, at the things that happen daily. For furrows do not differ at all from graves. In these, as in graves, seeds are buried, while the Creator of all, by providing rain, causes them to bring forth roots, and leaves, and stalks, and husks, and ears; and while the farmers provide nothing but the burying of the seeds, the decree of Him who fashioned all things accomplishes the rest. For this is what the divine Apostle also said: "But God gives it a body as He wills." And that no one might think that a different body is formed, he necessarily added: "And to each of the seeds its own body." And writing to the Philippians, he expressly says: ^C "For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus, who will transform our lowly body, that it may be conformed to His glorious body." And he called it a "transformation," not a change into another form, but a change from corruption into incorruption. And comforting the Thessalonians, who were grieving excessively because of the dead, he brought in mention of the resurrection. "For I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus." And lest any one should think that he said these things by his own reasoning, he added: "For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord will by no means precede those who are asleep." And it is possible to find countless other testimonies with him that openly preach the resurrection. Also at Jerusalem, when he was being accused of transgressing the Law, he cried out: "Concerning the resurrection of the dead I am being judged this day." And why do I speak of the apostles, who received a more manifest doctrine concerning the resurrection from the Lord

For indeed, the inspired prophets also constantly held this hope. We hear the most divine David saying to God: "You will take away their spirit, and they shall fail, and return to their dust; you shall send forth your Spirit, and they shall be created, and you shall renew the face of the earth." We hear also the inspired Isaiah crying aloud: "The dead shall rise, and those who are in the tombs shall be raised." And ^B the thrice-blessed Ezekiel said that he himself had seen the mode of the resurrection. For when he had seen a great multitude of bones, he was commanded to enjoin them to bring forth flesh, and sinews, and skin. "And it came to pass," he says, "as I prophesied, and behold a shaking, and bone came to bone, each to its respective joint. And I saw, and behold, there came upon them sinews, and flesh grew up, and came upon them, and skin was stretched over them from above." Then he teaches how the spirits, having been commanded from every side, returned, and how by these being joined to those, the type of the future resurrection was pre-described. But if the prophets also foretold these things before the manifestation of the Savior, what punishment would those not deserve who, after the resurrection of the Savior and the preaching of the apostles, disbelieve the word concerning the resurrection?

XX. - Concerning judgment.

How ^C indeed will the judgment be justly conducted if the bodies, as the unbelievers say, do not rise, and the account of sins is required only from the souls? For it is not just that the soul, which sinned together with the body, and received through the eyes envy and wicked desires, and through the ears was beguiled by unlawful words, and through each member of the body admitted certain evil enticements, should alone pay the penalty for the sins committed, and endure this not for some short time, but for infinite ages; for this we have been taught by the divine Scripture. "For these," He says, "shall go away into eternal life, but these into eternal punishment and shame." On the other hand, how would it be holy and righteous for the souls of the saints alone to ^D enjoy the promised blessings, having practiced virtue together with their bodies? For the eyes shed tears of compunction, the ears transmit divine words to the soul, the tongue both praises the Benefactor and continually offers prayer, the hands minister to the relief of the needy, and the feet both run to the houses of prayer and stand during prayer, and they endure much labor. How therefore would it be just, that the body, which together with the soul has acquired the treasures of virtue, should be dust and be cast away

and the soul alone be proclaimed as the victor? If this is cruel, it is just that the bodies should rise first, and then together give an account of their conduct. For this is what the divine Apostle also said: "For we shall all," he says, "stand before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil." Blessed David also says in agreement: "For you will render to each according to his works." Now Pythagoras invented the myth of the transmigration of souls, saying that they pass not only into the bodies of brute animals, but even into trees. And Plato followed this myth in some way. From this, Manes, and before him the impious crowd of those called Gnostics, taking their occasion, asserted that this was a punishment. But the utterly profane Carpocrates, and Epiphanes, and Prodicus, and the Cainites, instituting a swinish life, said that souls are transmitted into bodies so that, through lust and every intemperance, each one might appease the angels who are creators. But the Church of the pious abominates these and similar myths; following the divine oracles, it believes that bodies will rise, and that souls will be judged with them, and that those who have lived viciously will be punished, while those who have been studious of virtue will obtain the promised rewards.

XXI. — Concerning the promises.

^C The munificent Giver has promised to give not anything perishable or temporary, but the eternal enjoyment of good things. For the kingdom of God and of our Savior will not be earthly, according to the heresy of Cerinthus and those similar to him, nor delimited by a set time. Let those people imagine for themselves the circuit of a thousand years, and perishable luxuries, and other sensual pleasures, and in addition to these, sacrifices and Jewish festivals; for we await a life free from old age. "For these," says the Lord, "will rise to eternal life, but these to punishment and eternal shame." And again: "Come, you who are blessed by my Father, inherit the kingdom prepared for you before the ^D foundation of the world." And, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." And, "Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." And he commanded the divine apostles, as they preached, to say: "The kingdom of heaven is at hand." And in another place he said to them: "When I am exalted from the earth, I will draw all to myself." And again: "There are many mansions with

my Father. If it were not so, I would have told you that I go to prepare a place for you." And: "I will come again and will receive you to myself, that where I am, there you ^A may be also." And again: "He who eats my flesh and drinks my blood has eternal life." Furthermore, speaking to the Father, he said: "Father, those whom you have given me, I desire that where I am, they also may be with me, that they may behold my glory, which you have given me, for you loved me before the foundation of the world." Having learned these things, the divine Apostle said: "We shall be caught up in the clouds to meet the Lord, and so we shall always be with the Lord." And again: "The saying is sure: for if we have died with him, we shall also live with him; if we endure, we shall also reign with him." And writing to the Romans, he said: "If, because of one man's trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift and of righteousness reign in life through the one man Jesus Christ." And again: "For this slight momentary affliction of ours is preparing for us an eternal weight of glory beyond all comparison, because we look not to the things that are seen but to the things that are unseen; for the things that are seen are transient, but the things that are unseen are eternal." The culmination of good things is that the promised life is immune to sin. ^B For when bodies rise immortal and souls receive immutability, sin will no longer have any place. When sin has been removed, and the devil with his demons has been delivered to hell, the toils of struggle will cease, as will the fear of defeat and the anxiety about victory. A life without sorrow and full of joy will be given to those who are worthy, and they will enjoy intellectual and divine light, or rather, they will become luminous themselves. "For then," says the Lord, "the righteous will shine like the sun."

XXII. On the second coming of God and our Savior.

These things will come to pass after the second coming of our Savior. For so he promised to the apostles: "I go away and I come to you." And again: "I will come again to you and will receive you to myself." And in another place: "Then you will see the Son of Man coming ^D on the clouds of heaven with his glory, and all his holy angels with him. Then he will sit on his glorious throne, and all the nations will be gathered before him, and he will separate"

^A them one from another, as a shepherd separates the sheep from the goats, and he will place the sheep on his right hand, but the goats on his left." This advent of his was also seen by the divine Daniel: "I was watching," he says, "until thrones were set, and the Ancient of Days sat down. His garment was white as snow, and the hair of his head like pure wool; his throne was a flame of fire, its wheels a burning fire, a stream of fire issued forth from before him. Thousands of thousands served him, and ten thousand times ten thousand stood before him. The court sat in judgment, and the books were opened." And, "Behold, one like the Son of Man was coming with the clouds of heaven, and he reached as far as the Ancient of Days, and to him was given dominion ^B and the kingdom. His dominion is an everlasting dominion, and his kingdom shall be for ever." And, "The dominion of the beasts was taken away, and the kingdom was given to the saints of the Most High." Such is the harmony of the evangelical proclamations and the prophetic decrees. For these oracles and those belong to one God. Concerning this fire, Isaiah the prophet also says: "Who shall announce to you the eternal place?" And at the end of the prophecy he says: "Their worm shall not die, and their fire shall not be extinguished." The divine David, foretelling this same advent, said: "The God of gods, the Lord, has spoken and called the earth from the rising of the sun unto its setting. Out of Zion is the beauty of his excellence. God shall come manifestly, our God, and shall not keep silence. Fire shall be kindled in his presence, and a violent tempest round about him." And in another psalm: "A cloud and darkness are round about him; righteousness and judgment are the setting of his throne. Fire shall go before him, and shall burn up his enemies round about." And again: "For he comes to judge the earth; he shall judge the inhabited world in righteousness, and the peoples in uprightness." And through Malachi the prophet, the God of all things himself says: "Behold, I send you Elijah the Tishbite, lest I come and strike the earth utterly." And the divine Apostle, writing to the blessed Titus, joined the second advent of our Savior with the first: "For the grace of God that brings salvation," he says, "has appeared to all men, instructing us that, denying ungodliness and worldly desires, we should live soberly, righteously, and godly in the present age, looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ." By these words he shows that the first advent was made for the sake of the second. For he says ^D that he appeared so that, delivering us from ungodliness and iniquity and teaching every virtue, he might cause us to await the second advent with a joyful and eager spirit. He also praises the Thessalonians, because they had turned to God from idols and were willing to serve

^A the living and true God, and to await his Son from heaven, whom he raised from the dead, Jesus, who delivers us from the wrath to come. And writing to the Hebrews, he indicated this coming, using a prophetic testimony: "For yet a little while," he says, "he that is to come will come and will not tarry." He taught these things to the Philippians also: "For our citizenship," he said, "is in heaven, from whence also we look for the Savior, the Lord Jesus." And likewise to the Thessalonians: "For the Lord himself," he says, "shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first," ^B and what follows. It would be easy to bring forward other testimonies proclaiming the second advent of our Savior, but these are sufficient to persuade even the most contentious.

XXIII. — On the Antichrist.

It is, however, necessary to add to what has been said, that before the Lord’s advent, the bane of men, the anti-godly demon, the robber of the divine appellation, will come, having put on human nature. And just as formerly, having stolen the name of God, he imposed it upon himself and his ministers of wickedness, and persuaded men ^C to offer to him, through hand-made images, the divine worship due to God; so, having usurped the appellation of the Lord Christ, he will deceive all, so to speak, and will beguile many of those who have taken upon themselves the venerable name, saying that he is the Christ, whom the spirit-filled prophets foretold would appear. He will also lure the gullible, employing certain deceptive miracles; this was foretold enigmatically by many of the prophets in the Old Testament. The divine Daniel prophesied ^D more broadly and clearly concerning this matter. But if there is any need to clarify any of these things, we have already expounded them, having interpreted the entire prophecy word for word. And when interpreting the things written to the Thessalonians by the divine Paul along with the rest of the Epistles, we employed a longer discourse than is our custom, examining the passage which deals with the Antichrist. For because some supposed that the time of the Lord’s advent was near, the divine Apostle necessarily taught that the world of men must needs be illuminated by the rays of divine knowledge, and the nurslings of the faith be made manifest, and those who contradict be separated from the believers, and then, only then, does the artificer of falsehood appear, for the confounding of those who have not accepted the preaching of the truth. For this is what the Lord also said to the Jews: "I am come in my Father's name, and ye receive me not: another shall come in his own name, and him"

^A ye will receive." The divine Apostle said the very same thing: "Because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness." Therefore, for those who have not believed the preaching of the truth, there shall come the father and teacher of wickedness. For since the Jews, allegedly fighting for God, nailed the Lord to the cross as one opposed to God, the presence of the Antichrist will be the greatest evidence of their impiety. For the Lord Christ, being true God and Son of the true God, called himself Son of man and man, taking names derived from the nature that was visible, and only rarely did he call himself Son of God. But that most wicked demon will call himself the greatest god. For the ^B holy angel taught the prophet Daniel this very thing: "Neither shall he regard the gods of his fathers," he said, "nor shall he exalt himself above every god," for he shall glorify the god Maozim in his place; that is, he will call himself a strong and mighty god. Yet those who crucified the Lord because he called himself the Son of God, will believe this one when he appears; and by this they show that they are most hostile to the truth and workers of falsehood. For this reason, the all-wise One permits the destroyer to appear. For it is clear that he would not have been seen if God had not willed it. However, we do not call his will "effection" or "operation." For God is not the cause of evils, even according to the pagans. For He did not make Cain a murderer, because ^C He did not prevent him when he wished to slay his brother. Nor did He Himself cause the sons of Jacob to sell Joseph, because He did not suppress their attempt. For it is possible to find that they made bad use of the free choice of their mind, while the all-wise Lord, through their wickedness, showed the truth of the dreams. Thus, therefore, He permits this one also to appear, exposing his wickedness and convicting the malice of the Jews. He brings upon him, however, as soon as possible, destruction, but to the Jews, [He brings] a remedy. "For He will send the Thesbite Elijah, who will both refute his fraud and foretell His saving coming." However, this adversary of the truth will imitate the Lord's coming in every respect, and having chosen a human instrument worthy of his own ^D activity, he will thus abuse men, using false miracles. The divine Apostle clearly taught this in what he wrote to the Thessalonians. He says as follows: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand." By these words, however, he shows that some had deceived them, asserting

that the Apostle had said that the coming of the Lord was near. Whence he prohibited the deception not only by spoken words and by letters, but also by what was thought to be a prophetic prediction. For this is ^A what he said: "Neither by spirit." Then he adds: "Let no man deceive you by any means: for unless there come a falling away first, and the man of sin be revealed, the son of perdition, who opposeth and is lifted up above all that is called God, or that is worshipped, so that he sitteth in the temple of God, showing himself as if he were God." He calls the very presence of the Antichrist the falling away. For many, being deceived by the signs to come, will fall away from the truth and embrace falsehood. He called him the man of sin and the son of perdition, both clearly indicating the nature visible to the eyes and revealing the manifold operation of sin. He also shows his tyranny, his pride, and his arrogance, calling him "one who opposeth and is lifted up," and showing that it will come to pass that he will not only name himself superior to false gods, but will also sit in the temple of God ^B as God. He calls the churches the temple of God. Then, reminding them of what he had often taught: "Do you not remember," he says, "that when I was yet with you, I told you these things? And now you know what withholds, that he may be revealed in his time." Already, he says, he would have appeared, if the divine grace had not restrained him, and destined his coming for a suitable time. "For the mystery of iniquity already worketh." By these words he signifies the heresies which had sprung up at that time. "Until he who now holdeth, do take him out of the way." The divine decree, he says, prevents him from appearing. For it behooveth, according to the divine prediction, that the Gospel be preached first to all nations, and then at last for him to appear. "And then that wicked one shall be revealed, whom the Lord ^C Jesus shall kill with the spirit of his mouth, and shall destroy with the brightness of his coming." He clearly showed that as soon as the Lord appears, he will make that wicked one vanish and will deliver him to eternal punishments, whose coming is according to the working of Satan in all power and signs and lying wonders, and in all seduction of iniquity in them that perish. For he will not hunt all to destruction, but those who have a fickle mind exposed to frauds. Moreover, he taught that he would also take on the operation of Satan the devil. For just as the only-begotten Son of God distributed the gifts of the most holy Spirit to the holy prophets, and to the holy apostles, and to others as well; the man who was made ^D did not give any particular grace to the assumed nature, but all the fullness of the divinity,

according to the Apostle, was pleased to dwell in him; ^B thus the devil, although he has persuaded other men to become workers of iniquity, has not instilled in them every manner of wickedness; but to this man, he will be joined entirely, and will display all his manifold mechanical devices of wickedness through him. Then he also states the reason for this permission: "Because they did not receive the love of the truth, that they might be saved. And for this cause God will send them the working of error, that they should believe the lie; that they all might be judged who did not believe the truth, but had pleasure in unrighteousness." These things we have learned from the divine Scripture concerning the antichrist. We have written what pertains to him in summary, since in interpreting both the prophet Daniel and the Apostle, we have spoken at greater length concerning his coming, and it is easy for anyone who wishes to approach those commentaries, and to find in them if we have omitted anything in this place. These, then, are the dogmas the Church has received from the God-bearing men—I mean the prophets and apostles and their successors—not fabricating impious fables, nor following human reasonings, but believing in divine utterances. Since, however, the most defiled men have also corrupted moral teaching, and have devised paths contrary to one another—for some have called marriage fornication, while others have embraced every illicit and nefarious lust—come, let us also show what opinion the Church holds regarding morals.

XXIV. — Concerning Virginity.

Cerdon, therefore, and Marcion legislated virginity, waging war against the Creator, lest they increase his handiwork through marriage. Manes called marriage a helper of matter, and for this reason commanded virginity to be observed. Saturnilus and Tatian openly called marriage diabolical. But the Lord God did not impose laws concerning virginity, for He knew the matter to be above nature; but by bestowing praises upon it, He encouraged those who were willing to enter the contest. For when the apostles had said, "If such is the case of the man with his wife, it is not expedient to marry," the Lord, answering, said: "All men cannot receive this saying, save they to whom it is given. For there are ^C eunuchs, which were so born from their mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake."

^A This He said not regarding the amputation of members, but regarding the amputation of perverse thoughts. Then He added: "He that is able to receive it, let him receive it." For this reason, the divine Apostle also, speaking of virginity, says: "I have no commandment of the Lord: for the Lord has not laid down a law regarding virginity; but I give my judgment, as one that hath obtained mercy of the Lord to be faithful." "I counsel," he says, "I do not legislate," and in this, he is not using boldness, but having received the ministry of the proclamation by divine decree. "I think therefore that this is good for a man" (70) "so to be." And He added "I think," not doubting the things regarding which he was giving counsel, but tempering his speech, so that it might not become a law. For the law also involves transgression, and transgression brings with it punishment. On account of this, therefore, he has added "I think," in order to show that what he was saying was counsel, not law. ^B Then he shows what he called "good": "Art thou bound unto a wife? seek not a loosing. Art thou loosed from a wife? seek not a wife." For, foreseeing the deadly poisons of the heretics, he prepares the prophylactic medicine. Wherefore he first confirmed the law of marriage, and then in this way introduced the exhortations concerning virginity. For so that no one might suppose that he was legislating regarding purity while condemning marriage (71), he of necessity strengthened the law of marriage, saying: "Seek not a loosing." And having set this same thing regarding purity, and saying: "Seek not a wife," he did not persist in the decree, but added: "But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned." For he does not advise avoiding marriage as if it were an illegality, but as one exhorting toward a better life. ^C He also demonstrates the gain of virginity. For of those who marry he said: "Such shall have trouble in the flesh" (72). For the man who has married is distracted by many cares, being concerned not only for his wife, but also for children, and servants, and handmaidens; and signifying this, he said: "Such shall have trouble in the flesh." He also makes manifest his own benevolence; for he said: "But I spare you." And after a little: "But I would have you" (73) "to be without carefulness." Then he institutes a certain contention and comparison of the one who has married with the one who has embraced celibacy: "He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife. There is a difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit. But she that is married careth for the things of the world, how she may please her husband" (74). By these things, he has explicitly taught the necessity of virginity. For he does not bid one to flee from

that which are of the world, how he may please his wife.” ^A Clearly, therefore, in these things he teaches the utility of virginity. For he does not bid us flee marriage as though it were illicit, but to seek virginity so that we might be free from cares. For the mind of those who are joined in marriage is divided by many things, and it prevents them from leading an exact and perfect life. But those who have chosen the solitary life bestow their entire concern upon divine things. He proceeds, furthermore, to show the utility, and to remove the necessity of the law from his words: “And this I speak for your own profit, not that I may cast a snare upon you.” For I do not drag the unwilling by force, but I demonstrate the profit that arises from this. Therefore he subjoins: “But for that which is comely, and that you may attend upon the Lord without distraction.” For he who is free from the marriage yoke draws its burden easily, with no one else to draw him away from diligent attention. And he continues to refute the law of the unspeakable heretics, saying: ^B “But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.” Now he says this concerning those who have not yet made covenants regarding virginity. “Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.” Not having necessity is the same as being under the power of no other. For masters prevent servants from doing what they wish. Thus, to him who wishes to betroth, and to him who desires to keep his daughter chaste, having given power, he added: ^C “So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.” Such are the definitions concerning virginity that we have received from men who are theologians, who do not accuse marriage, but urge those who are willing toward a life free from care.

XXV. — On Marriage.

I think it worth the effort to examine also the laws of marriage, and to beat back the audacity of those who accuse it. The difference of sex alone is sufficient to show the cause of its creation. For it was for this sake that the Maker of all things formed the woman, whence he also called her a helper. “For let us make,” he said, “for Adam a helper like unto him.” ^D And not only did he form her, but he also joined her to the man, and according to the custom that now prevails, he led her to the man, and he himself was the groomsman and the one who gave the bride away; he himself, as if a gift, bestowed this blessing upon marriage, saying, “Increase and multiply, and replenish the earth, and subdue it.” This was the first blessing that the race of men received from the God of all things. But many years later, when

^A He brought about the destruction of the flood, He commanded not only men, but also women equal in number to the men, to enter the ark; and when the punishment had ceased, He renewed the former blessing. For He said also to them: “Increase and multiply, and replenish the earth.” And having led Abraham the patriarch out of his father’s land, He bade him look at the stars of heaven, and promised that He would make men ^B equal in number to these: “For I will make,” He said, “your seed as the stars of heaven in multitude, and as the sand which is by the seashore.” Now if marriage were an evil thing, the Lord God would not have ordained it from the beginning, nor would He have called the procreation of children a blessing. It is for this reason that He did not forbid the ancients to have several wives, so that the race of men might increase. For this cause, even godly men were joined to two, and three, and more wives, desiring to be fathers of many children. That they did not endure the company of many women enslaved to pleasure is testified to by Abraham the patriarch, who, after the many entreaties of Sarah, had relations with Hagar, but after her bearing, did not again approach her. Witness also the all-wise Jacob, who, having received Leah against his will, yet for the sake of the jealousy of his spouses, endured the union with their handmaids. And they, too, not enslaved to pleasure, but desiring to become mothers of more children, had strife between themselves. ^C The Old Scripture, therefore, instructs those who are nurtured in the faith regarding the purpose of marriage. But let those who do not accept the ancient laws learn similar things from the New Testament. For here too, marriage is altogether praised. For first of the apostles, he was called from the rank of the married. The evangelists are witnesses to this, explicitly teaching that the Lord healed his mother-in-law when she was suffering from fever. And the Lord Himself not only did not forbid marriage, but even feasted at a wedding, and presented to the marriage wine produced without cultivation. Furthermore, He so confirmed the law of marriage that He inhibits by another law anyone who wishes to dissolve the marriage apart from the cause of fornication. “For everyone,” He says, “who puts away his wife, except for the cause of fornication, makes her commit adultery.” Then, when the Pharisees said that the ancient law commanded to give a bill of divorcement, He interpreted for them the aim ^D of the law; for He said: “For the hardness of your hearts He wrote this commandment for you; but from the beginning of the creation God made them male and female. For this cause shall a man leave his father and mother, and shall cleave to his wife, and they shall be two into one flesh.” Thus, after He had read the first law which He Himself had given, He subjoined: “Therefore they are no longer two. What therefore God has joined together, let no man put asunder.” Now all these things show that marriage is lawful and legitimate. But also the great Peter [punished] Ananias and Sap-

Sapphira, not by separating them—for they were joined together—but he severely rebuked them because they had stolen. ^A For the lawful act was the marriage, but the act of theft was exceedingly lawless. Now the divine apostle Paul wrote a complete epistle to Philemon and Apphia, who were joined together by the law of marriage. And to the Corinthians, who wished to learn whether those who have believed in the Lord ought to prefer celibacy to marriage, he explained these things: “Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman. But for fear of fornication, let every man have his own wife, and let every woman have her own husband.” Having thus legislated these things, he urges them to have a firm mutual benevolence toward one another: ^B “Let the husband render the debt of benevolence to the wife, and likewise also the wife to the husband.” And because it was likely that either the husband or the wife might prefer the continent life to the conjugal union, which, if it did not happen by mutual consent, would result in the one who could not contain falling into fornication, he forbids the practice of continence that occurs without consent, and says: “The wife has not power of her own body, but the husband; and the husband has not power of his own body, but the wife.” You are, he says, one under the other's authority. You cannot do what you wish, apart from the one who pulls the yoke with you. And confirming the law, he added: “Defraud not one the other, unless it be by consent for a time, that you may give yourselves to fasting and prayer; and return together again.” ^C He called "defrauding" the cessation of marital relations that happens against the will [of the other]. For when one party practices continence, the other considers that they are deprived of the communion. He also teaches for what reason he commanded them to come together again after prayer and fasting; for he added: “Lest Satan tempt you.” And showing that that one takes from us the opportunities for war, he appropriately added: “For your incontinency.” For if you are struggling, he says, that one will have no power at all. Then, inviting them to better things, he says: “But I speak this by permission, not by commandment. For I would that all men were even as I myself (in continence); but everyone has his proper gift from God, one after this manner, and another after that.” If then the thrice-blessed Paul called marriage, when joined with temperance, a gift of God, the lawless laws of the ill-famed heretics are clearly shown [for what they are]. ^D And the things which follow are of the same sentiment: “But to them that are married, I command, yet not I, but the Lord, that the wife depart not from her husband: but if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.” So far is he from forbidding marriage, that he even restrains with the Lord’s laws him who dissolves it. For I do not write this law, he says, but the Lord God, who in the divine Gospels added, and she who has been separated [shall]...

^A commanded to remain unmarried, by this compelling [her] to return to her husband. And moreover, even to those who have unbelieving husbands, and to those joined to unbelieving wives, he gives orders not to dissolve the marriage. "For if," he says, "any brother has an unbelieving wife, and she consents to live with him, let him not send her away; and if any woman has an unbelieving husband, and he consents to live with her, let her not send him away." If, then, he did not dissolve a marriage [with one] not possessing the harmony of the faith, it is clear that he recognizes the marriage as lawful, and not unlawful.

XXVI. — On Second Marriages.

And what do I say of the first marriage? He has also ordained a second union. "For I say," he said, "to the unmarried and to the widows: it is good for them if they remain as I am; but if they do not exercise self-control, let them marry; for it is better to marry than to burn." By "burning," however, he did not mean the irritation of desire, but being overcome by it. And ^B after a few words he confirms the law; he says thus: "A woman is bound by the law for as long a time as her husband lives; but if her husband also falls asleep, she is free to marry whom she wishes, only in the Lord," that is to say, modestly and lawfully, to a pious and faithful man. And regarding self-control he counsels: "But she will be more blessed if she remains thus, according to my opinion." And by his addition he shows the credibility of the law: "For I think," he said, "that I also have the Spirit of God." I am not legislating using human reasonings, but as becoming an instrument of the divine Spirit. It must be noted, however, that he called the one practicing self-control not blessed, but *more* blessed, ^C by this teaching that even she who embraces a second marriage is not entirely destitute of blessedness, if indeed she accepts the yoke according to the established law. And writing to the Romans, and teaching the difference between law and grace, he has placed a pattern of the second marriage. "Or do you not know, brethren," he says (for I speak to those who know the law), "that the law rules over a man for as long a time as he lives?" Then the example: "For the woman who is under a husband is bound by the law to her living husband. But if the husband dies, she is discharged from the law of the husband. So then, if she becomes joined to another man while the husband is living, she will be termed an adulteress; but if the husband dies, she is free from the law, so as not to be an adulteress having become joined to another man." ^D Here, therefore, while establishing another point, he showed that the second marriage is not to be rejected. Writing also to the blessed Timothy, and delivering laws concerning the ecclesiastical orders, when he had discoursed much concerning the order of widows, he added: "But avoid younger widows." And when he had stated the causes, [and] the bondage of the soul and the inclination toward the worse.

he adds: "I desire therefore that the younger [widows] marry, bear children, rule the house, give no occasion to the adversary for the sake of reproach." But while Paul says, "I desire," Novatus dares to say, "I do not desire." But let us follow the laws of Paul, and let us bid the arrogance of Novatus to be gone.

XXVII. — On Fornication.

Fornication, however, and every intemperance we forbid as unlawful actions. For we hear the most divine Paul crying out: "But fornication and uncleanness, let it not even be named among you, as becometh saints." And again: "Lest there be any fornicator or profane person, as Esau." And: "Marriage is honorable in all, and the bed undefiled; but fornicators and adulterers God will judge." And in the Epistle to the Corinthians: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one no, not to eat." ^B Because of this intemperance, he even delivered the one who had committed fornication to Satan, and cries out openly: "If any man violate the temple of God, God will destroy him. For the temple of God is holy, which you are." On this account he also exhorts that one should flee from intemperance. "Or know you not," he says, "that he who is joined to a harlot, is one body? For they shall be, he says, two in one flesh. But he who is joined to the Lord, is one spirit. Flee fornication. Every sin whatsoever a man doth is without the body; but he that committeth fornication, sinneth against his own body." And to the Galatians he brought forth the same doctrine: "Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, ^C wantonness, idolatry, witchcraft, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God." Now Basilides, and Carpocrates, and Epiphanes, and Prodicus, and the rest of the teachers of wantonness and iniquity, indeed read these things, but they introduced a contrary legislation, openly setting themselves against the laws of the Spirit. Consonant with these, he also wrote to the Ephesians: "This then I say and testify in the Lord: that henceforth you walk not as also the Gentiles walk in the vanity of their mind, having the understanding ^D darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart: who being past feeling, have delivered themselves up to lasciviousness, unto the working of uncleanness

^A in greediness. But you have not so learned Christ, if indeed you have heard him and have been taught in him, as the truth is in Jesus, to put off concerning your former conduct the old man, who is corrupted according to the deceitful desires, and what follows. And a little after: “For this you know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and of God.” He also wrote these things to the Philippians: “Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things; which you have both learned, and received, and seen in me.” He writes in the same way also to the Colossians: “Mortify therefore your members which are upon the earth; fornication, uncleanness, ^B passion, evil desire, and covetousness, which is idolatry; for which things' sake the wrath of God comes upon the children of disobedience.” And the Old Scripture also legislates in harmony with the New. For God himself says: “Be holy, for I am holy.” And: “Give no heed to a wicked woman; for honey drops from the lips of a harlot, which for a time indeed sweetens your throat, but afterwards you shall find it more bitter than gall.” And ten thousand other things can be found that accuse this intemperance. But those most defiled and ill-named ones have even called uncleanness a mystic communion. ^C

XXVIII. — Concerning Repentance

The divine Scripture not only forbids iniquities, but also heals those who have received the wounds of these things. For it detests the savagery of Novatus, and rebukes the shepherds who did not exercise this care for their sheep. And God himself says: “O shepherds, you have not strengthened that which was weak, and you have not healed that which was sick, and that which was ill you have not bound up, and that which was wandering you have not turned back, and that which was lost you have not sought.” But in accusing those who have not taken this care, it is clear that He wishes the weak sheep to be healed. Therefore He said to the same prophet: ^D “I have made you a watchman to the house of Israel; and you shall hear the word from my mouth, and you shall warn them in my name. When I say to the sinner, You shall surely die, and you do not announce to the sinner that you have care of the ungodly, that he may turn from his evil way, that he may live: the ungodly indeed shall die in his iniquity, but his blood

I shall require at your hand." ^A And a little later: "As I live, says the Lord God, I do not desire the death of the sinner, as that he should turn from his evil way, and live." Then, in a hortatory manner: "Turn, turn from your evil way, and why will you die, O house of Israel?" Next, he commands the prophet to carry these words also to them: "And you, son of man, say to the sons of your people: The righteousness of the righteous shall not deliver him in the day he goes astray, and the iniquity of the ungodly shall not kill him in ^B the day he turns from his iniquity, and does judgment and righteousness, and restores the pledge to the debtor, and pays back what was stolen. If he who was ungodly walks in the precepts of life, so as not to do what is unjust, he shall surely live and shall not die, and all his sins which he committed shall be forgotten; because he has done judgment and righteousness, he shall live in them." And blessed Daniel offered the medicines of repentance to Nebuchadnezzar. "And now, O king," he says, "may my counsel please you; and by almsgiving wash away your iniquities, and your injustices by mercies to the poor." The prophecy of holy Jeremiah also is full ^C of this teaching. For now he says: "Turn, O you backsliding children, and I will turn to you, says the Lord God." And now: "Wash the evil from your heart, O Israel, that you may be saved, lest the thoughts of your labors be found in you." And again: "Shall he who falls not rise again, or he who turns away not turn back?" And one may find very many other such admonitions in him. Moreover, the most wise Isaiah cries out: "When you have turned and groaned, then you shall be saved, and you shall know where you were when you trusted in vanities." And in the prologue, when he had recounted many of the people's iniquities and shown the disease to be hard to ^D cure, he said, "There is no plaster to apply, nor oil, nor bandages." After a few words, he offered them the remedy of repentance, saying: "Wash yourselves, be clean, take away your iniquities from your souls before my eyes: cease from your evil ways, learn to do good; seek judgment, deliver him who is wronged from the hand of him who wrongs him." Then he promises that he will make them like white wool and snow, even if they have the color of scarlet and purple. But God alone can perform this. For dyers can change white into other colors, but they cannot change other colors into white. But to the Creator, all things are easy. But we shall extend our discourse beyond measure if we collect all the exhortations of the prophets. For they are full of these, and...

the prophetic song, and the oracles of the other ^A prophets. But those who have imbibed the arrogance of Novatus say that after baptism one ought not to offer medicine to those who sin. Yet it would have befitted them to perceive that the ancients also had the type of the sacred mysteries, [in] the sprinklings and divine sacrifices. ^B But that we may refute this folly with an abundance [of proofs], let us bring Aaron into the midst. For he, having been anointed and created the first high priest, and having received the grace of the divine Spirit, did indeed yield to the impious demands of the lawless people, and fashioned the image of the calf, and offered sacrifices along with the other Levites; yet nevertheless he obtained forgiveness, and continued in the high priesthood until his death. And great David too, being a prophet and possessing the grace of the divine Spirit dwelling within him, committed two grievous transgressions, but he healed his wounds through repentance, and he was not stripped of the grace of the Spirit, but even after the sin he prophesied many of the things that were to come. And what will they say regarding him who fornicated at Corinth, ^C who was deemed worthy not only of the divine mysteries but had even obtained the gift of teaching? For which reason, since those who were under him boasted as if [he were] a learned and wise man, the divine Apostle rebuked them, saying: "And you are puffed up, and have not rather mourned, that he who hath done this deed might be taken away from among you." But nevertheless, having delivered to Satan him who was a teacher and had dared to commit a most grievous transgression, he again snatched him from his hands and restored him to the body of the Church. And he writes thus in the second Epistle: "To whom you forgive anything, I also. For if I also have forgiven anything, to whom I have forgiven, for your sakes [it was]." ^D And that no one might suppose he had done this for the favor of men, he added: "In the person of Christ," that is, as the Lord of all seeing [it], as knowing that this which was being done was pleasing to Him. Whence he also adds the reason: "That we may not be defrauded by Satan; for we are not ignorant of his devices." — "So that you rather [should] forgive and comfort him, lest by any means such a one should be swallowed up by overmuch sorrow." Such compassion had the teachers of the Church; for they were spiritual physicians, preserving the health of those who were sound, but driving away the diseases of those who were ill. Looking to this, he also inserted these things in the letters written to them: "Lest, when I come again, my God humble me among you, and I shall bewail many of those who have sinned before, and have not repented of the uncleanness, and fornication, and lasciviousness which they have committed." Thus also the Galatians, who had fallen away from the faith, and after the calling of grace and the perception of the divine mysteries, had received circumcision and embraced the observation of legal [rites], he leads back to salvation, and applies to them the remedy of repentance.

He utters the voice of a tender mother: "My little children, of whom I am again in labor until Christ be formed in you" (Gal. IV, 19). Now the Lord Christ Himself also offered this teaching to us through His own parables. For both the lost sheep and the lost drachma teach us to take care of those who have sinned (Luc. XV, 4, 8). The prodigal son clearly signifies the transgression that has occurred after baptism. For having received the proper portion of his father’s estate, which was his due, and having squandered it intemperately, he returned; yet he was adorned with the best robe, and through the ring he received the divine image, ^B and he ate the fatted calf, and prepared a great feast for his father. Indeed, every teaching and action of the Lord teaches the healing of sinners; both the called publicans, and the harlot who approached, and the robber who believed, and the words of benevolence: "I came not to call the just, but sinners to repentance. For they that are whole need not the physician, but they that are sick" (Matth. IX, 12, 13). But if they say that these things happened before baptism, let them perceive the first foundation of the Church being shaken, and [then] being confirmed by divine grace. For the great Peter, who had denied [Him] thrice, remained ^C the first, being healed by his own tears. The Lord commanded him to apply this same healing to his brothers also: "And thou," He says, "being converted, confirm thy brethren" (Luc. XXII, 32). And when He gave the form of prayer to the disciples, He commanded them to say: "Forgive us our debts, as we also forgive our debtors" (Matth. VI, 12). Furthermore, we do not teach the uninitiated this prayer, but the initiated. For none of those who are not initiated dares to say, "Our Father, who art in heaven," since he has not yet received the gift of the adoption of sons. But he who has attained the gift of baptism calls God Father, as having been enrolled among the children of grace. ^D These, therefore, were commanded to say: "Forgive us our debts." Therefore, the wounds that occur after baptism are also healable; yet they are healable, not as of old, when remission was granted through faith alone, but through many tears, and through wailings, and weeping, and fasting, and prayer, and toil measured to the magnitude of the sin that has been committed. For we have been taught neither to despair of those who are thus disposed, nor lightly to share the holy things with them. "Do not," He says, "give that which is holy to the dogs, neither cast ye your pearls before swine" (Matth. VII, 6). Such laws the Church has concerning repentance.

XXIX. — On abstinency.

^A Abstinence from wine and the eating of meat, and other forms of continence, are not embraced by the Church in the same manner as by the heretics. For the latter enjoin abstinence from these things as if they were abominable; but the Church prescribes nothing concerning them, nor does she forbid their use. For this reason, some securely enjoy the permitted pleasures, while others abstain. And no one who is of sound mind condemns him who eats; for both abstinence and participation are within the authority of one's will, and the monastic life is not undertaken by necessity, but by free choice. We have learned this, moreover, from the apostolic laws. "Let not him that eateth," he says, "despise him that eateth not; and let not him which eateth not judge him that eateth" (Rom. XIV, 3). And again: "All things indeed are pure; but it is evil for that man who eateth with offence" (Rom. XIV, 20). And rebuking those very impious ones in the Epistle to Timothy, he has written these things: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, ^B and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer" (I Tim. IV, 1-5). And he also instructed the Corinthians to "eat whatsoever is sold in the shambles, asking no question for conscience sake" (I Cor. X, 25). He also commanded that if one is invited by any of the unbelievers to a feast, one may eat of what is set before him without anxiety, unless someone should declare that some of the food is offered to idols. So far was that divine man from forbidding the use of meats. And the Lord Himself said concerning Himself: "The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners" (Matth. XI, 19). And when He celebrated the Passover, He ate the lamb, with His disciples of course; and when invited to the marriage feast, not only did He not forbid drinking, but He even miraculously produced wine for those who were feasting. ^C Therefore, the divine dogmas clearly refute the error of the Encratites; and the Church of God both opposes the fables of the heretics and follows the divine dogmas. I ask, therefore, those who may encounter this writing, to compare the divine with each of those wicked dogmas, and by that collation

to recognize how great is the difference between truth and falsehood. For what fellowship has light with darkness? And what concord has Christ with Belial? ^A For in truth, the former are inventions of diabolical malice; but these are decrees of the divine Spirit, which it behooves us to pursue assiduously, to keep their immutable rule, and to direct our own soul toward it, in Christ Jesus our Lord, with whom it is fitting that glory, honor, and majesty be ascribed to the Father, together with the Holy Spirit, now and always, and for ages of ages. Amen.

THE BLESSED THEODORET, BISHOP OF CYRRHUS, ON PROVIDENCE, TEN DISCOURSES

DISCOURSE I

Nature has established this law for mortals: that children should avenge the injury inflicted upon their parents, and servants should defend the cause of their masters, and when cities are besieged by enemies, citizens should expose themselves to the dangers of their country; that, in short, whoever has received benefits from others should, to the best of their ability, render worthy thanks to their benefactors. And one may also see kings, who, when they govern the people entrusted to them rightly and justly, and temper their power with clemency, are fiercely defended in wars by their shield-bearers and guards. And let no one here immediately contradict me, and accuse this discourse of falsehood by bringing forward parricides, scoundrels, traitors, and tyrants. For my discourse concerns the keepers of the law, whereas those others are [a group of] ungrateful and