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[TRANSLATED BY THE REV. S. THELWALL.]
Of which heretics I will (to pass by a good deal) summarize some
few particulars. For of Judaism's heretics I am silent—Dositheus the
Samaritan, I mean, who was the first who had the hardihood to repudiate
the prophets, on the ground that they had not spoken under inspiration
of the Holy Spirit. Of the Sadducees I am silent, who, springing from
the root of this error, had the hardihood to adjoin to this heresy the
denial likewise of the resurrection of the flesh.[3] The Pharisees I
pretermit, who were "divided" from the Jews by their superimposing of
certain additaments to the law, which fact likewise made them worthy of
receiving this very name;[4] and, together with them, the Herodians
likewise, who said that Herod was Christ. To those I betake myself who
have chosen to make the gospel the starting-point of their heresies.
Of these the first of all is Simon Magus, who in the Acts of the
Apostles earned a condign and just sentence from the Apostle Peter.[5]
He had the hardihood to call himself the Supreme Virtue,[6] that is,
the Supreme God; and moreover, (to assert) that the universe[7] had
been originated by his angels; that he had descended in quest of an
erring daemon,[8] which was Wisdom; that, in a phantasmal semblance of
God, he had not suffered among the Jews, but was as if he had
suffered.[9]
After him Menander, his disciple (likewise a magician[10]),
saying the same as Simon. Whatever Simon had affirmed himself to be,
this did Menander equally affirm himself to be, asserting that none
could possibly have salvation without being baptized in his name.
Afterwards, again, followed Saturninus: he, too, affirming that
the innascible[11] Virtue, that is God, abides in the highest regions,
and that those regions are infinite, and in the regions immediately
above us; but that angels far removed from Him made the lower
world;[12] and that, because light from above had flashed refulgently
in the lower regions, the angels had carefully tried to form man after
the similitude of that light; that man lay crawling on the surface of
the earth; that this light and this higher virtue was, thanks to mercy,
the salvable spark in man, while all the rest of him perishes;[13] that
Christ had not existed in a bodily substance, and had endured a
quasi-passion in a phantasmal shape merely; that a resurrection of the
flesh there will by no means be.
Afterwards broke out the heretic Basilides. He affirms that there
is a supreme Deity, by name Abraxas,[14] by whom was created Mind,
which in Greek he calls N ous ; that thence sprang the Word; that of
Him issued Providence, Virtue,[15] and Wisdom; that out of these
subsequently were made Principalities, powers,[1] and Angels; that
there ensued infinite issues and processions of angels; that by these
angels 365 heavens were formed, and the world,[2] in honour of Abraxas,
whose name, if computed, has in itself this number. Now, among the last
of the angels, those who made this world,[2] he places the God of the
Jews latest, that is, the God of the Law and of the Prophets, whom he
denies to be a God, but affirms to be an angel. To him, he says, was
allotted the seed of Abraham, and accordingly he it was who transferred
the sons of Israel from the land of Egypt into the land of Canaan;
affirming him to be turbulent above the other angels, and accordingly
given to the frequent arousing of seditions and wars, yes, and the
shedding of human blood. Christ, moreover, he affirms to have been
sent, not by this maker of the world,[3] but by the above-named
Abraxas; and to have come in a phantasm, and been destitute of the
substance of flesh: that it was not He who suffered among the Jews, but
that Simon[4] was crucified in His stead: whence, again, there must be
no believing on him who was crucified, lest one confess to having
believed on Simon. Martyrdoms, he says, are not to be endured. The
resurrection of the flesh he strenuously impugns, affirming that
salvation has not been promised to bodies.
A brother heretic[5] emerged in Nicolaus. He was one of the seven
deacons who were appointed in the Acts of the Apostles.[6] He affirms
that Darkness was seized with a concupiscence—and, indeed, a foul and
obscene one—after Light: out of this permixture it is a shame to say
what fetid and unclean (combinations arose). The rest (of his tenets),
too, are obscene. For he tells of certain Aeons, sons of turpitude, and
of conjunctions of execrable and obscene embraces and per-mixtures,[7]
and certain yet baser outcomes of these. He teaches that there were
born, moreover, daemons, and gods, and spirits seven, and other things
sufficiently sacrilegious. alike and foul, which we blush to recount,
and at once pass them by. Enough it is for us that this heresy of the
Nicolaitans has been condemned by the Apocalypse of the Lord with the
weightiest authority attaching to a sentence, in saying "Because this
thou holdest, thou hatest the doctrine of the Nicolaitans, which I too
hate."[8]
To these are added those heretics likewise who are called
Ophites:[9] for they magnify the serpent to such a degree, that they
prefer him even to Christ Himself; for it was he, they say, who gave us
the origin of the knowledge of good and of evil.[10] His power and
majesty (they say) Moses perceiving, set up the brazen serpent; and
whoever gazed upon him obtained health.[11] Christ Himself (they say
further) in His gospel imitates Moses' serpent's sacred power, in
saying: "And as Moses upreared the serpent in the desert, so it
behoveth the Son of man to be upreared."[12] Him they introduce to
bless their eucharistic (elements).[13] Now the whole parade and
doctrine of this error flowed from the following source. They say that
from the supreme primary Aeon whom then speak of[14] there emanated
several other inferior Aeons. To all these, however, there opposed
himself an Aeon who name is Ialdabaoth.[15] He had been conceived by
the permixture of a second Aeon with inferior Aeons; and afterwards,
when he[16] had been desirous of forcing his way into the higher
regions, had been disabled by the permixture of the gravity of matter
with himself to arrive at the higher regions; had been left in the
midst, and had extended himself to his full dimensions, and thus had
made the sky.[17] Ialdabaoth, however, had descended lower, and had
made him seven sons, and had shut from their view the upper regions by
self-distension, in order that, since (these) angels could not know
what was above,[18] they might think him the sole God. These inferior
Virtues and angels, therefore, had made man; and, because he had been
originated by weaker and mediocre powers, he lay crawling, worm-like.
That Aeon, however, out of which Ialdaboath had proceeded, moved to the
heart with envy, had injected into man as he lay a certain spark;
excited whereby, he was through prudence to grow wise, and be able to
understand the things above. So, again, the Ialdaboath aforesaid,
turning indignant, had emitted out of himself the Virtue and similitude
of the serpent; and this had been the Virtue in paradise—that is, this
had been the serpent—whom Eve had believed as if he had been God the
Son.[1] He[2] plucked, say they, from the fruit of the tree, and thus
conferred on mankind the knowledge of things good and evil.[3] Christ,
moreover, existed not in substance of flesh: salvation of the flesh is
not to be hoped for at all.
Moreover, also, there has broken out another heresy also, which
is called that of the Cainites.[4] And the reason is, that they magnify
Cain as if he had been conceived of some. potent Virtue which operated
in him; for Abel had been procreated after being conceived of an
inferior Virtue, and accordingly had been found inferior. They who
assert this likewise defend the traitor Judas, telling us that he is
admirable and great, because of the advantages he is vaunted to have
conferred on mankind; for some of them think that thanksgiving is to be
rendered to Judas on this account: viz., Judas, they say, observing
that Christ wished to subvert the truth, betrayed Him, in order that
there might be no possibility of truth's being subverted. And others
thus dispute against them, and say: Because the powers of this world[5]
were unwilling that Christ should suffer, lest through His death
salvation should be prepared for mankind, he, consulting for the
salvation of mankind, betrayed Christ, in order that there might be no
possibility at all of the salvation being impeded, which was being
impeded through the Virtues which were opposing Christ's passion; and
thus, through the passion of Christ, there might be no possibility of
the salvation of mankind being retarded.
But, again, the heresy has started forth which is called that of
the Sethites.[6] The doctrine of this perversity is as follows. Two
human beings were formed by the angels—Cain and Abel. On their account
arose great contentions and discords among the angels; for this reason,
that Virtue which was above all the Virtues—which they style the
Mother—when they said[7] that Abel had been slain, willed this Seth of
theirs to be conceived and born in place of Abel, in order that those
angels might be escheated who had created those two former human
beings, while this pure seed rises and is born. For they say that there
had been iniquitous permixtures of two angels and human beings; for
which reason that Virtue which (as we have said) they style the Mother
brought on the deluge even, for the purpose of vengeance, in order that
that seed of permixture might be swept away, and this only seed which
was pure be kept entire. But (in vain): for they who had originated
those of the former seed sent into the ark (secretly and stealthily,
and unknown to that Mother-Virtue), together with those "eight
souls,"[8] the seed likewise of Ham, in order that the seed of evil
should not perish, but should, together with the rest, be preserved,
and after the deluge be restored to the earth, and, by example of the
rest, should grow up and diffuse itself, and fill and occupy the whole
orb.[9] Of Christ, moreover, their sentiments are such that they call
Him merely Seth, and say that He was instead of the actual Seth.
Carpocrates, futhermore, introduced the following sect. He
affirms that there is one Virtue, the chief among the upper (regions):
that out of this were produced angels and Virtues, which, being far
distant from the upper Virtues, created this world[10] in the lower
regions: that Christ was not born of the Virgin Mary, but was
generated—a mere human being—of the seed of Joseph, superior (they
admit) above all others in the practice of righteousness and in
integrity of life; that He suffered among the Jews; and that His soul
alone was received in heaven as having been more firm and hardy than
all others: whence he would infer, retaining only the salvation of
souls, that there are no resurrections of the body.
After him brake out the heretic Cerinthus, teaching similarly.
For he, too, says that the world[10] was originated by those
angels;[11] and sets forth Christ as born of the seed of Joseph,
contending that He was merely human, without divinity; affirming also
that the Law was given by angels;[12] representing the God of the Jews
as not the Lord, but an angel.
His successor was Ebion,[13] not agreeing with Cerinthus in every
point; in that he affirms the world[13] to have been made by God, not
by angels; and because it is written, "No disciple above his master,
nor servant above his lord, "[14] sets forth likewise the law as
binding,[1] of course for the purpose of excluding the gospel and
vindicating Judaism.
Valentinus the heretic, moreover, introduced many fables. These I
will retrench and briefly summarize. For he introduces the Pleroma and
the thirty Aeons. These Aeons, moreover, he explains in the way of
syzygies, that is, conjugal unions[2] of some kind. For among the
first,[3] he says, were Depth[4] and Silence; of these proceeded Mind
and Truth; out of whom burst the Word and Life; from whom, again, were
created Man[5] and the Church. But (these are not all); for of these
last also proceeded twelve Aeons; from Speech,[6] moreover, and Life
proceeded other ten Aeons: such is the Triacontad of Aeons, which is
made up in the Pleroma of an ogdoad, a decad, and a duodecad. The
thirtieth Aeon, moreover, willed to see the great Bythus; and, to see
him, had the hardihood to ascend into the upper regions; and not being
capable of seeing his magnitude, desponded,[7] and almost suffered
dissolution, had not some one,—he whom he calls Horos, to wit,—sent
to invigorate him, strengthened him by pronouncing the word "Iao."[8]
This Aeon, moreover, which was thus reduced to despondency, he calls
Achamoth, (and says) that he was seized with certain regretful
passions, and out of his passions gave birth to material essences.[9]
For he was panic-stricken, he says, and terror-stricken, and overcome
with sadness; and of these passions he conceived and bare. Hence he
made the heaven, and the earth, and the sea, and whatever is in them:
for which cause all things made by him are infirm, and frail, and
capable of falling, and mortal, inasmuch as he himself was conceived
and produced from despondency. He, however, originated this world[10]
out of those material essences which Achamoth, by his panic, or terror,
or sadness, or sweat, had supplied. For of his panic, he says, was made
darkness; of his fear and ignorance, the spirits of wickedness and
malignity; of his sadness and tears, the humidities of founts, the
material essence of floods and sea. Christ, moreover, was sent by that
First-Father who is Bythus. He, moreover, was not in the substance of
our flesh; but, bringing down from heaven some spiritual body or other,
passed through the Virgin Mary as water through a pipe, neither
receiving nor borrowing aught thence. The resurrection of our present
flesh he denies, but (maintains that) of some sister-flesh.[11] Of the
Law and the prophets some parts he approves, some he disapproves; that
is, he disapproves all in reprobating some. A Gospel of his own he
likewise has, beside these of ours.
After him arose the heretics Ptolemy and Secundus, who agree
throughout with Valentinus, differing only in the following point:
viz., whereas Valentinus had reigned but thirty Aeons, they have added
several more; for they first added four, and subsequently four more.
And Valentine's assertion, that it was the thirtieth Aeon which strayed
out from the Pleroma, (as falling into despondency,) they deny; for the
one which desponded on account of disappointed yearning to see the
First-Father was not of the original triacontad, they say.
There arose, besides, Heracleon, a brother[12]-heretic, whose
sentiments pair with Valentine's; but, by some novelty of terminology,
he is desirous of seeming to differ in sentiment. For he introduces the
notion that there existed first what he terms (a Monad);[13] and then
out of that Monad (arose) two, and then the
rest of the Aeons. Then he introduces the whole system of
Valentine.
After these there were not wanting a Marcus and a Colarbasus,
composing a novel heresy out of the Greek alphabet. For they affirm
that without those letters truth cannot be found; nay more, that in
those letters the whole plenitude and perfection of truth is comprised;
for this was why Christ said, "I am the Alpha and the Omega."[1] In
fact, they say that Jesus Christ descended,[2] that is, that the dove
came down on Jesus;[3] and, since the dove is styled by the Greek name
peristera —(peristera), it has in itself this number DCCCI.[4] These
men run through their W , Y , X, g , T—through the whole alphabet,
indeed, up to A and B—and compute ogdoads and decads. So we may grant
it useless and idle to recount all their trifles. What, however, must
be allowed not merely vain, but likewise dangerous, is this: they feign
a second God, beside the Creator; they affirm that Christ was not in
the substance of flesh; they say there is to be no resurrection of the
flesh.
To this is added one Cerdo. He introduces two first causes,[5]
that is, two Gods—one good, the other cruel:[6] the good being the
superior; the latter, the cruel one, being the creator of the world.[7]
He repudiates the prophecies and the Law; renounces God the Creator;
maintains that Christ who came was the Son of the superior God; affirms
that He was not in the substance of flesh; states Him to have been only
in a phantasmal shape, to have not really suffered,but undergone a
quasipassion, and not to have been born of a virgin, nay, really not to
have been born at all. A resurrection of the soul merely does he
approve, denying that of the body. The Gospel of Luke alone, and that
not entire, does he receive. Of the Apostle Paul he takes neither all
the epistles, nor in their integrity. The Acts of the Apostles and the
Apocalypse he rejects as false.
After him emerged a disciple of his, one Marcion by name, a
native of Pontus,[8] son of a bishop, excommunicated because of a rape
committed on a certain virgin.[9] He, starting from the fact that it is
said, "Every good tree beareth good fruit, but an evil evil,"[10]
attempted to approve the heresy of Cerdo; so that his assertions are
identical with those of the former heretic before him.
After him arose one Lucan by name, a follower and disciple of
Marcion. He, too, wading through the same kinds of blasphemy, teaches
the same as Marcion and Cerdo had taught.
Close on their heels follows Apelles, a disciple of Marcion, who
after lapsing, into his own carnality,[11] was severed from Marcion. He
introduces one God in the infinite upper regions, and states that He
made many powers and angels; beside Him, withal, another Virtue, which
he affirms to be called Lord, but represents as an angel. By him he
will have it appear that the world[12]. was originated in imitation of
a superior world.[13] With this lower world he mingled throughout (a
principle of) repentance, because he had not made it so perfectly as
that superior world had been originated. The Law and the prophets he
repudiates. Christ he neither, like Marcion, affirms to have been in a
phantasmal shape, nor yet in substance of a true body, as the Gospel
teaches; but says, because He descended from the upper regions, that in
the course of His descent He wove together for Himself a starry and
airy[14] flesh; and, in His resurrection, restored, in the course of
His ascent, to the several individual elements whatever had been
borrowed in His descent: and thus—the several parts of His body
dispersed—He reinstated in heaven His spirit only. This man denies the
resurrection of the flesh. He uses, too, one only apostle; but that is
Marcion's, that is, a mutilated one. He teaches the salvation of souls
alone. 654
He has, besides, private but extraordinary lections of his own, which he calls "Manifestations,[1] of one Philumene,[2] a girl whom he follows as a prophetess. He has, besides, his own books, which he has entitled books of Syllogisms, in which he seeks to prove that whatever Moses has written about God is not true, but is false.
To all these heretics is added one Tatian, a brother-heretic.
This man was Justin Martyr's disciple. After Justin's death he began to
cherish different opinions from his. For he wholly savours of
Valentinus; adding this, that Adam cannot even attain salvation: as if,
when the branches become salvable,[3] the root were not!
Other heretics swell the list who are called Cataphrygians, but
their teaching is not uniform. For there are (of them) same who are
called Cataproclans;[4] there are others who are termed
Cataeschinetans.[5] These have a blasphemy common, and a blasphemy not
common, but peculiar and special. The common blasphemy lies in their
saying that the Holy Spirit was in the apostles indeed, the Paraclete
was not; and in their saying that the Paraclete has spoken in Montanus
more things than Christ brought forward into (the compass of) the
Gospel, and not merely more, but likewise better and greater. But the
particular one they who follow Aeschines have; this, namely, whereby
they add this, that they affirm Christ to be Himself Son and Father.
In addition to all these, there is likewise Blastus, who would
latently introduce Judaism. For he says the passover is not to be kept
otherwise than according to the law of Moses, on the fourteenth of the
month. But who would fail to see that evangelical grace is escheated if
he recalls Christ to the Law?
Add to these Theodotus the Byzantine, who, after being
apprehended for Christ's Name, and apostatizing,[6] ceased not to
blaspheme against Christ. For he introduced a doctrine by which to
affirm that Christ was merely a human being, but deny His deity;
teaching that He was born of the Holy Spirit indeed of a virgin, but
was a solitary and bare human being,[7] with no pre-eminence above the
rest (of mankind), but only that of righteousness.
After him brake out a second heretical Theodotus, who again
himself introduced a sister-sect, and says that the human being Christ
Himself[8] was merely conceived alike, and born, of the Holy Spirit and
the Virgin Mary, but that He was inferior to Melchizedek; because it is
said of Christ, "Thou art a priest unto eternity, after the order of
Melchizedek."[9] For that Melchizedek, he says, was a heavenly Virtue
of pre-eminent grace; in that Christ acts for human beings, being made
their Deprecator and Advocate: Melchizedek does so[10] for heavenly
angels and Virtues. For to such a degree, he says, is he better than
Christ, that he is apatwr (fatherless), amhtwr (motherless),
agenealoghtos (without genealogy), of whom neither the beginning nor
the end has been comprehended, nor can be comprehended.[11]
But after all these, again, one Praxeas introduced a heresy which
Victorinus[22] was careful to corroborate. He asserts that Jesus Christ
is God the Father Almighty. Him he contends to have been crucified, and
suffered, and died; beside which, with a profane and sacrilegious
temerity, he maintains the proposition that He is Himself sitting at
His own right hand.[13]
TERTULLIAN.