Catalogue of Heresies in the First Tome of Book III

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CONTENTS OF THE FIRST TOME OF THE THIRD BOOK

^A It is the sixth tome according to the order we established, in which there are seven heresies together with the schisms, as follows.

LIST OF HERESIES CONTAINED IN THIS FIRST TOME OF THE THIRD BOOK,

Audianism is properly a schism and a falling away, not ^B a heresy. They have a well-ordered way of living. Nor do they differ from the Catholic Church as far as the faith is concerned. They dwell for the most part in monasteries. They make excessive use of many apocryphal books. They do not share in the common prayers with us, for they condemn our bishops, and indeed the wealthy, and others. Furthermore, they celebrate Passover privately at the same time as the Jews. There is also a certain peculiarity of theirs which they defend with the utmost contention: they interpret what is written about the "image" too harshly.

Photinians. This Photinus, originating from Sirmium, ^C wandered about even to this day. He indeed thinks the same as Paul of Samosata. There are some things, however, in which he disagrees with him. He also thinks that Christ received his origin entirely from Mary.

Marcellians. Marcellus was the author of these, bishop of Ancyra in Galatia, who, although he was brought into association with the common report of Sabellianism at the beginning, and had purged himself in writing many times, yet it was believed by many that he still adhered to those same opinions. It is possible that he himself, having changed his opinion, recalled himself to a better way of thinking, or his disciples did so; for some orthodox persons interposed themselves as defenders for both him and his disciples.

Semi-Arians. They say that Christ is a creature, but by quibbling, ^D however, they deny that he is like the other creatures; but, they say, "we call him the Son; yet, lest any affection be derived toward the Father from the generation itself, we confess him to be a creature." The same people also define the Holy Spirit as entirely a creature; and they reject the [ὁμοούσιον], that is, consubstantial, though they admit the [ὁμοιοούσιον], that is, like in substance. Which, however, some of them reject.

^A Pneumatomachi. These have a correct view concerning Christ, but they cast insults upon the Holy Spirit, defining Him as a creature, and not as being of the Godhead; nay, they rather say that He has been created with a certain abuse of language for the sake of the operation itself, asserting that He is nothing more than a sanctifying power.

^A Aeriani. This Aerius originates from Pontus. Even now he survives to the great calamity of mankind. He was formerly a presbyter under bishop Eustathius, who was accused of the Arian error; and because he himself, Aerius, was not made a bishop, he devised many doctrines against the Catholic Church, being in his faith a most perfect Arian, but he propagates them more excessively. He says that one ought not to offer [prayers or offerings] for the departed. He forbids fasting on the fourth day of the week and on Preparation day (Friday), and during Lent and at Easter; he preaches total renunciation. He uses all kinds of meats and luxuries without fear. But if any of his followers should wish to fast, he forbids them to do so on the appointed days, but [allows it] only when they feel like it. For, he says, you are not under the Law. He further asserts that a bishop is in no way superior to a presbyter.

^B Aetiani. A certain Aetius of Cilicia was the inventor of this heresy; he had been ordained a deacon by George, the Arian bishop of Alexandria. They are called Anomoeans, but by some they are named Eunomians, after a certain Eunomius, who became a disciple of Aetius and is still living. Eudoxius was also of their party, but for the sake of fear toward the Emperor Constantius, he separated himself from them and allowed Aetius alone to be banished, although he himself persisted in the Arian dogma, but did not in the least follow Aetius. ^C Furthermore, the Anomoeans, or Aetiani, preach that Christ and the Holy Spirit are entirely alien to God, asserting that they are created, and that they possess no similarity whatsoever. For they wish to demonstrate the nature of God by certain Aristotelian and geometric syllogisms, and thereby [seek] to prove that Christ, supposedly, cannot be from God. All those who are called Eunomians after him rebaptize all who come over to them, not only Catholics, but even the Arians themselves; and they do this in such a way—so the report goes—as to immerse them head-first, with their feet turned toward heaven. They claim that fornication or any other sin is nothing; for they say that God seeks nothing else ^D but that one should persevere in this faith of theirs alone.

These, then, are the seven heresies being described in the third book, which is the sixth volume in order.

The List of Heresies contained in this first volume of the third book