1. Hebrew Bible, Genesis, 30.11, 49.10 (9th cent. BCE - 3rd cent. BCE)
| 30.11. וַתֹּאמֶר לֵאָה בגד [בָּא] [גָד] וַתִּקְרָא אֶת־שְׁמוֹ גָּד׃ | 30.11. And Leah said: ‘Fortune is come! ’ And she called his name Gad." 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be." |
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2. Dead Sea Scrolls, Community Rule, 3.7, 4.20-4.22, 8.17 (2nd cent. BCE - 1st cent. CE)
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3. Josephus Flavius, Jewish Antiquities, 18.117 (1st cent. CE - 1st cent. CE)
| 18.117. for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. |
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4. Josephus Flavius, Jewish War, 2.150-2.153 (1st cent. CE - 1st cent. CE)
| 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. |
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5. Josephus Flavius, Life, 11 (1st cent. CE - 1st cent. CE)
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6. New Testament, Acts, 2.37, 13.24, 16.30, 19.4, 22.10 (1st cent. CE - 2nd cent. CE)
| 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 16.30. and brought them out and said, "Sirs, what must I do to be saved? 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' |
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7. New Testament, Luke, 3.3, 3.7-3.14, 3.16 (1st cent. CE - 1st cent. CE)
| 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire |
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8. New Testament, Mark, 1.4, 1.8, 10.17 (1st cent. CE - 1st cent. CE)
| 1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit. 10.17. As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life? |
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9. New Testament, Matthew, 3.7-3.11 (1st cent. CE - 1st cent. CE)
| 3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 3.11. I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose shoes I am not worthy to carry. He will baptize you in the Holy Spirit. |
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10. Tosefta, Berachot, 2.13, 2.18, 3.6 (1st cent. CE - 2nd cent. CE)
| 2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”" 3.6. [A person] who prays [Shmoneh Esreh] must pay attention [to the meaning of the words]. Abba Shaul says, “There is a reference for [the need of attention in] prayer [in the Tanach], ‘Prepare their hearts, pay attention.’ “ (Psalms 10:17)" |
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11. Tosefta, Yadayim, 2.20 (1st cent. CE - 2nd cent. CE)
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12. Clement of Alexandria, Miscellanies, 7.17.108.2 (2nd cent. CE - 3rd cent. CE)
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13. Hippolytus, Refutation of All Heresies, 5.12-5.18, 7.34, 9.26 (2nd cent. CE - 3rd cent. CE)
| 5.12. This is the diversified wisdom of the Peratic heresy, which it is difficult to declare in its entirety, so intricate is it on account of its seeming to consist of the astrological art.' As far forth, then, as this is possible, we shall briefly explain the whole force of this (heresy). In order, however, that we may by a compendious statement elucidate the entire doctrine of these persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, (and) Matter; (but) each of these three has endless capacities in itself. Intermediate, then, between the Matter and the Father sits the Son, the Word, the Serpent, always being in motion towards the unmoved Father, and (towards) Matter itself in motion. And at one time he is turned towards the Father, and receives the powers into his own person; but at another time takes up these powers, and is turned towards Matter. And Matter, (though) devoid of attribute, and being unfashioned, moulds (into itself) forms from the Son which the Son moulded from the Father. But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colors of the conceived (cattle) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (cattle). And the difference of colors, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate - just as by the conception resulting from the rod a something white is produced - he is of the same substance altogether with the Father in heaven, and returns there. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, your Father which is in heaven, he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, Your father is a murderer from the beginning, he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death. No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: I am the door. And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made. 5.13. But since I consider that I have plainly explained the Peratic heresy, and by many (arguments) have rendered evident (a system that hitherto) has always escaped notice, and is altogether a tissue of fable, and one that disguises its own peculiar venom, it seems expedient to advance no further statement beyond those already put forward; for the opinions propounded by (the heretics) themselves are sufficient for their own condemnation. 5.14. Let us then see what the Sithians affirm. To these it appears that there are three definite principles of the universe, and that each of these principles possesses infinite powers. And when they speak of powers let him that hears take into account that they make this statement. Everything whatsoever you discern by an act of intelligence, or also omit (to discern) as not being understood, this by nature is fitted to become each of the principles, as in the human soul every art whatsoever which is made the subject of instruction. Just for instance, he says, this child will be a musician, having waited the requisite time for (acquiring a knowledge of) the harp; or a geometrician, (having previously undergone the necessary study for acquiring a knowledge) of geometry; (or) a grammarian, (after having sufficiently studied) grammar; (or) a workman, (having acquired a practical acquaintance) with a handicraftsman's business; and to one brought into contact with the rest of the arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; and of these, spirit is intermediate without admixture. The spirit, however, is that which has its appointed place in the midst of darkness which is below, and light which is above. It is not spirit as a current of wind, or some gentle breeze that can be felt; but, as it were, some odour of ointment or of incense formed out of a compound. (It is) a subtle power, that insinuates itself by means of some impulsive quality in a fragrance, which is inconceivable and better than could be expressed by words. Since, however, light is above and darkness below, and spirit is intermediate in such a way as stated between these; and since light is so constituted, that, like a ray of the sun, it shines from above upon the underlying darkness; and again, since the fragrance of the spirit, holding an intermediate place, is extended and carried in every direction, as in the case of incense-offerings placed upon fire, we detect the fragrance that is being wafted in every direction: when, I say, there is a power of this description belonging unto the principles which are classified under three divisions, the power of spirit and light simultaneously exists in the darkness that is situated underneath them. But the darkness is a terrible water, into which light is absorbed and translated into a nature of the same description with spirit. The darkness, however, is not devoid of intelligence, but altogether reflective, and is conscious that, where the light has been abstracted from the darkness, the darkness remains isolated, invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre and scintillation of light with the fragrance of the spirit. And it is possible to behold an image of the nature of these in the human countece; for instance, the pupil of the eye, dark from the subjacent humours, (but) illuminated with spirit. As, then, the darkness seeks after the splendour, that it may keep in bondage the spark, and may have perceptive power, so the light and spirit seek after the power that belongs to themselves, and strive to uprear, and towards each other to carry up their intermingled powers into the dark and formidable water lying underneath. But all the powers of the three originating principles, which are as regards number indefinitely infinite, are each according to its own substance reflective and intelligent, unnumbered in multitude. And since what are reflective and intelligent are numberless in multitude, while they continue by themselves, they are all at rest. If, however, power approaches power, the dissimilarity of (what is set in) juxtaposition produces a certain motion and energy, which are formed from the motion resulting from the concourse effected by the juxtaposition of the coalescing powers. For the concourse of the powers ensues, just like any mark of a seal that is impressed by means of the concourse correspondingly with (the seal) which prints the figure on the substances that are brought up (into contact with it). Since, therefore, the powers of the three principles are infinite in number, and from infinite powers (arise) infinite concourses, images of infinite seals are necessarily produced. These images, therefore, are the forms of the different sorts of animals. From the first great concourse, then, of the three principles, ensues a certain great form, a seal of heaven and earth. The heaven and the earth have a figure similar to the womb, having a navel in the midst; and if, he says, any one is desirous of bringing this figure under the organ of vision, let him artfully scrutinize the pregt womb of whatsoever animal he wishes, and he will discover an image of the heaven and the earth, and of the things which in the midst of all are unalterably situated underneath. (And so it is, that the first great concourse of the three principles) has produced such a figure of heaven and earth as is similar to a womb after the first coition. But, again, in the midst of the heaven and the earth have been generated infinite concourses of powers. And each concourse did not effect and fashion anything else than a seal of heaven and earth similar to a womb. But, again, in the earth, from the infinite seals are produced infinite crowds of various animals. But into all this infinity of the different animals under heaven is diffused and distributed, along with the light, the fragrance of the Spirit from above. From the water, therefore, has been produced a first-begotten originating principle, viz., wind, (which is) violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, (the wind) uplifts waves out of the waters; and the motion of the waves, just as when some impulsive power of pregcy is the origin of the production of a man or mind, is caused when (the ocean), excited by the impulsive power of spirit, is propelled forward. When, however, this wave that has been raised out of the water by the wind, and rendered pregt in its nature, has within itself obtained the power, possessed by the female, of generation, it holds together the light scattered from above along with the fragrance of the spirit - that is, mind moulded in the different species. And this (light) is a perfect God, who from the unbegotten radiance above, and from the spirit, is borne down into human nature as into a temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled and blended with bodies as if it were a salt of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm. Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise and tumult uplifted the waves, and who generated a perfect mind his own Son; not, however, being his peculiar (offspring) substantially. For he was a ray (sent down) from above, from that perfect light, (and) was overpowered in the dark, and formidable, and bitter, and defiled water; and he is a luminous spirit borne down over the water. When, therefore, the waves that have been upreared from the waters have received within themselves the power of generation possessed by females, they contain, as a certain womb, in different species, the infused radiance, so as that it is visible in the case of all animals. But the wind, at the same time fierce and formidable, whirling along, is, in respect of its hissing sound, like a serpent. First, then, from the wind - that is, from the serpent - has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent - the wind of the darkness, the first-begotten of the waters - enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast. This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment. 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. 5.16. These, and other assertions similar to these, are made (by the Sethians) in their interminable commentaries. They, however, persuade their disciples to become conversant with the theory respecting composition and mixture. But this theory has formed a subject of meditation to many, but (among others) also to Andronicus the Peripatetic. The Sethians, then, affirm that the theory concerning composition and mixture is constituted according to the following method: The luminous ray from above is intermingled, and the very diminutive spark is delicately blended in the dark waters beneath; and (both of these) become united, and are formed into one compound mass, just as a single savour (results) from the mixture of many incense-offerings in the fire, and (just as) an adept, by having a test in an acute sense of smell, ought to be able from the single odour of the incense to distinguish accurately each (ingredient) of the incense-offerings that have been mingled in the fire - whether, for example, storax, and myrrh, and frankincense, or whatever other (ingredient) may be mixed (in the incense). They, however, employ also other examples, saying both that brass is mixed with gold, and that some art has been discovered which separates the brass from the gold. And, in like manner, if tin or brass, or any substance homogeneous with it, be discovered mixed with silver, these likewise, by some art superior to that of mixing, are distinguished. But already some one also distinguishes water mingled with wine. So, say they, though all things are commingled, they are capable of being separated. Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: I came not to send peace on the earth, but a sword, - that is, the division and separation of the things that have been commingled. For each of the things that have been commingled is separated and divided when it reaches its proper place. For as there is one place of mixture for all animals, so also has there been established one (locality) of separation. And, he says, no one is aware of this (place), save we alone that have been born again, spiritual, not carnal, whose citizenship is in heaven above. In this manner insinuating themselves, they corrupt their pupils, partly by misusing the words spoken (by themselves), while they wickedly pervert, to serve any purpose they wish, what has been admirably said (in Scripture); and partly by concealing their nefarious conduct, by means of whatever comparisons they please. All these things, then, he says, that have been com-mingled, possess, as has been declared, their own particular place, and hurry towards their own peculiar (substances), as iron towards the magnet, and the chaff to the vicinity of amber, and the gold to the spur of the sea falcon. In like manner, the ray of light which has been com-mingled with the water, having obtained from discipline and instruction its own proper locality, hastens towards the Logos that comes from above in servile form; and along with the Logos exists as a logos in that place where the Logos is still: (the light, I say, hastens to the Logos with greater speed) than the iron towards the magnet. And that these things, he says, are so, and that all things that have been commingled are separated in their proper places, learn. There is among the Persians in a city Ampa, near the river Tills, a well; and near the well, at the top, has been constructed a certain reservoir, supplied with three outlets; and when one pumps from this well, and draws off some of its contents in a vessel, what is thus pumped out of the well, whatever it is at all, he pours into the reservoir hard by. And when what is thus infused reaches the outlets, and when what is taken up (out of each outlet) in a single vessel is examined, a separation is observed to have taken place. And in the first of the outlets is exhibited a concretion of salt, and in the second of asphalt, and in the third of oil; and the oil is black, just as, he says, Herodotus also narrates, and it yields a heavy smell, and the Persians call this rhadinace. The similitude of the well is, say the Sethians, more sufficient for the demonstration of their proposition than all the statements that have been previously made. 5.17. The opinion of the Sethians appears to us to have been sufficiently elucidated. If, however, any one is desirous of learning the entire doctrine according to them, let him read a book inscribed Paraphrase of Seth; for all their secret tenets he will find deposited there. But since we have explained the opinions entertained by the Sethians, let us see also what are the doctrines advanced by Justinus. 5.18. Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, Go not into the way of the Gentiles; and this signifies that they should not attend to the futile doctrine of the Gentiles. This (heretic) endeavours to lead on his hearers into an acknowledgment of prodigies detailed by the Gentiles, and of doctrines inculcated by them. And he narrates, word for word, legendary accounts prevalent among the Greeks, and does not previously teach or deliver his perfect mystery, unless he has bound his dupe by an oath. Then he brings forward (these) fables for the purpose of persuasion, in order that they who are conversant with the incalculable trifling of these books may have some consolation in the details of these legends. Thus it happens as when in like manner one making a long journey deems it expedient, on having fallen in with an inn, to take repose. And so it is that, when once more they are induced to turn towards studying the diffuse doctrine of these lectures, they may not abhor them while they, undergoing instruction unnecessarily prolix, rush stupified into the transgression devised by (Justinus); and previously he binds his followers with horrible oaths, neither to publish nor abjure these doctrines, and forces upon them an acknowledgment (of their truth). And in this manner he delivers the mysteries impiously discovered by himself, partly, according to the statements previously made, availing himself of the Hellenic legends, and partly of those pretended books which, to some extent, bear a resemblance to the foresaid heresies. For all, forced together by one spirit, are drawn into one profound abyss of pollution, inculcating the same tenets, and detailing the same legends, each after a different method. All those, however, style themselves Gnostics in this peculiar sense, that they alone themselves have imbibed the marvellous knowledge of the Perfect and Good (Being). 9.26. It now seems to us that the tenets of both all the Greeks and barbarians have been sufficiently explained by us, and that nothing has remained unrefuted either of the points about which philosophy has been busied, or of the allegations advanced by the heretics. And from these very explanations the condemnation of the heretics is obvious, for having either purloined their doctrines, or derived contributions to them from some of those tenets elaborately worked out by the Greeks, and for having advanced (these opinions) as if they originated from God. Since, therefore, we have hurriedly passed through all the systems of these, and with much labour have, in the nine books, proclaimed all their opinions, and have left behind us for all men a small viaticum in life, and to those who are our contemporaries have afforded a desire of learning (with) great joy and delight, we have considered it reasonable, as a crowning stroke to the entire work, to introduce the discourse (already mentioned) concerning the truth, and to furnish our delineation of this in one book, namely the tenth. Our object is, that the reader, not only when made acquainted with the overthrow of those who have presumed to establish heresies, may regard with scorn their idle fancies, but also, when brought to know the power of the truth, may be placed in the way of salvation, by reposing that faith in God which He so worthily deserves. |
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14. Irenaeus, Refutation of All Heresies, 1.11.1, 1.23.4, 1.26.2, 1.28.1, 1.29.1, 1.30.15, 1.31.1, 3.21.1, 4.33.4, 5.1.3, 5.12-5.18, 5.16.1, 7.34 (2nd cent. CE - 3rd cent. CE)
| 5.12. This is the diversified wisdom of the Peratic heresy, which it is difficult to declare in its entirety, so intricate is it on account of its seeming to consist of the astrological art.' As far forth, then, as this is possible, we shall briefly explain the whole force of this (heresy). In order, however, that we may by a compendious statement elucidate the entire doctrine of these persons, it appears expedient to subjoin the following observations. According to them, the universe is Father, Son, (and) Matter; (but) each of these three has endless capacities in itself. Intermediate, then, between the Matter and the Father sits the Son, the Word, the Serpent, always being in motion towards the unmoved Father, and (towards) Matter itself in motion. And at one time he is turned towards the Father, and receives the powers into his own person; but at another time takes up these powers, and is turned towards Matter. And Matter, (though) devoid of attribute, and being unfashioned, moulds (into itself) forms from the Son which the Son moulded from the Father. But the Son derives shape from the Father after a mode ineffable, and unspeakable, and unchangeable; (that is,) in such a manner as Moses says that tire colors of the conceived (cattle) flowed from the rods which were fixed in the drinking-troughs. And in like manner, again, that capacities flowed also from the Son into Matter, similarly to the power in reference to conception which came from the rods upon the conceived (cattle). And the difference of colors, and the dissimilarity which flowed from the rods through the waters upon the sheep, is, he says, the difference of corruptible and incorruptible generation. As, however, one who paints from nature, though he takes nothing away from animals, transfers by his pencil all forms to the canvas; so the Son, by a power which belongs to himself, transfers paternal marks from the Father into Matter. All the paternal marks are here, and there are not any more. For if any one, he says, of those (beings) which are here will have strength to perceive that he is a paternal mark transferred hither from above, (and that he is) incarnate - just as by the conception resulting from the rod a something white is produced - he is of the same substance altogether with the Father in heaven, and returns there. If, however, he may not happen upon this doctrine, neither will he understand the necessity of generation, just as an abortion born at night will perish at night. When, therefore, he says, the Saviour observes, your Father which is in heaven, he alludes to that one from whom the Son deriving his characteristics has transferred them hither. When, however, (Jesus) remarks, Your father is a murderer from the beginning, he alludes to the Ruler and Demiurge of matter, who, appropriating the marks delivered from the Son, generated him here who from the beginning was a murderer, for his work causes corruption and death. No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: I am the door. And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made. 5.13. But since I consider that I have plainly explained the Peratic heresy, and by many (arguments) have rendered evident (a system that hitherto) has always escaped notice, and is altogether a tissue of fable, and one that disguises its own peculiar venom, it seems expedient to advance no further statement beyond those already put forward; for the opinions propounded by (the heretics) themselves are sufficient for their own condemnation. 5.14. Let us then see what the Sithians affirm. To these it appears that there are three definite principles of the universe, and that each of these principles possesses infinite powers. And when they speak of powers let him that hears take into account that they make this statement. Everything whatsoever you discern by an act of intelligence, or also omit (to discern) as not being understood, this by nature is fitted to become each of the principles, as in the human soul every art whatsoever which is made the subject of instruction. Just for instance, he says, this child will be a musician, having waited the requisite time for (acquiring a knowledge of) the harp; or a geometrician, (having previously undergone the necessary study for acquiring a knowledge) of geometry; (or) a grammarian, (after having sufficiently studied) grammar; (or) a workman, (having acquired a practical acquaintance) with a handicraftsman's business; and to one brought into contact with the rest of the arts a similar occurrence will take place. Now of principles, he says, the substances are light and darkness; and of these, spirit is intermediate without admixture. The spirit, however, is that which has its appointed place in the midst of darkness which is below, and light which is above. It is not spirit as a current of wind, or some gentle breeze that can be felt; but, as it were, some odour of ointment or of incense formed out of a compound. (It is) a subtle power, that insinuates itself by means of some impulsive quality in a fragrance, which is inconceivable and better than could be expressed by words. Since, however, light is above and darkness below, and spirit is intermediate in such a way as stated between these; and since light is so constituted, that, like a ray of the sun, it shines from above upon the underlying darkness; and again, since the fragrance of the spirit, holding an intermediate place, is extended and carried in every direction, as in the case of incense-offerings placed upon fire, we detect the fragrance that is being wafted in every direction: when, I say, there is a power of this description belonging unto the principles which are classified under three divisions, the power of spirit and light simultaneously exists in the darkness that is situated underneath them. But the darkness is a terrible water, into which light is absorbed and translated into a nature of the same description with spirit. The darkness, however, is not devoid of intelligence, but altogether reflective, and is conscious that, where the light has been abstracted from the darkness, the darkness remains isolated, invisible, obscure, impotent, inoperative, (and) feeble. Wherefore it is constrained, by all its reflection and understanding, to collect into itself the lustre and scintillation of light with the fragrance of the spirit. And it is possible to behold an image of the nature of these in the human countece; for instance, the pupil of the eye, dark from the subjacent humours, (but) illuminated with spirit. As, then, the darkness seeks after the splendour, that it may keep in bondage the spark, and may have perceptive power, so the light and spirit seek after the power that belongs to themselves, and strive to uprear, and towards each other to carry up their intermingled powers into the dark and formidable water lying underneath. But all the powers of the three originating principles, which are as regards number indefinitely infinite, are each according to its own substance reflective and intelligent, unnumbered in multitude. And since what are reflective and intelligent are numberless in multitude, while they continue by themselves, they are all at rest. If, however, power approaches power, the dissimilarity of (what is set in) juxtaposition produces a certain motion and energy, which are formed from the motion resulting from the concourse effected by the juxtaposition of the coalescing powers. For the concourse of the powers ensues, just like any mark of a seal that is impressed by means of the concourse correspondingly with (the seal) which prints the figure on the substances that are brought up (into contact with it). Since, therefore, the powers of the three principles are infinite in number, and from infinite powers (arise) infinite concourses, images of infinite seals are necessarily produced. These images, therefore, are the forms of the different sorts of animals. From the first great concourse, then, of the three principles, ensues a certain great form, a seal of heaven and earth. The heaven and the earth have a figure similar to the womb, having a navel in the midst; and if, he says, any one is desirous of bringing this figure under the organ of vision, let him artfully scrutinize the pregt womb of whatsoever animal he wishes, and he will discover an image of the heaven and the earth, and of the things which in the midst of all are unalterably situated underneath. (And so it is, that the first great concourse of the three principles) has produced such a figure of heaven and earth as is similar to a womb after the first coition. But, again, in the midst of the heaven and the earth have been generated infinite concourses of powers. And each concourse did not effect and fashion anything else than a seal of heaven and earth similar to a womb. But, again, in the earth, from the infinite seals are produced infinite crowds of various animals. But into all this infinity of the different animals under heaven is diffused and distributed, along with the light, the fragrance of the Spirit from above. From the water, therefore, has been produced a first-begotten originating principle, viz., wind, (which is) violent and boisterous, and a cause of all generation. For producing a sort of ferment in the waters, (the wind) uplifts waves out of the waters; and the motion of the waves, just as when some impulsive power of pregcy is the origin of the production of a man or mind, is caused when (the ocean), excited by the impulsive power of spirit, is propelled forward. When, however, this wave that has been raised out of the water by the wind, and rendered pregt in its nature, has within itself obtained the power, possessed by the female, of generation, it holds together the light scattered from above along with the fragrance of the spirit - that is, mind moulded in the different species. And this (light) is a perfect God, who from the unbegotten radiance above, and from the spirit, is borne down into human nature as into a temple, by the impulsive power of Nature, and by the motion of wind. And it is produced from water being commingled and blended with bodies as if it were a salt of existent things, and a light of darkness. And it struggles to be released from bodies, and is not able to find liberation and an egress for itself For a very diminutive spark, a severed splinter from above like the ray of a star, has been mingled in the much compounded waters of many (existences), as, says he, (David) remarks in a psalm. Every thought, then, and solicitude actuating the supernal light is as to how and in what manner mind may be liberated, by the death of the depraved and dark body, from the Father that is below, which is the wind that with noise and tumult uplifted the waves, and who generated a perfect mind his own Son; not, however, being his peculiar (offspring) substantially. For he was a ray (sent down) from above, from that perfect light, (and) was overpowered in the dark, and formidable, and bitter, and defiled water; and he is a luminous spirit borne down over the water. When, therefore, the waves that have been upreared from the waters have received within themselves the power of generation possessed by females, they contain, as a certain womb, in different species, the infused radiance, so as that it is visible in the case of all animals. But the wind, at the same time fierce and formidable, whirling along, is, in respect of its hissing sound, like a serpent. First, then, from the wind - that is, from the serpent - has resulted the originating principle of generation in the manner declared, all things having simultaneously received the principle of generation. After, then, the light and the spirit had been received, he says, into the polluted and baneful (and) disordered womb, the serpent - the wind of the darkness, the first-begotten of the waters - enters within and produces man, and the impure womb neither loves nor recognises any other form. The perfect Word of supernal light being therefore assimilated (in form) to the beast, (that is,) the serpent, entered into the defiled womb, having deceived (the womb) through the similitude of the beast itself, in order that (the Word) may loose the chains that encircle the perfect mind which has been begotten amidst impurity of womb by the primal offspring of water, (namely,) serpent, wind, (and) beast. This, he says, is the form of the servant, and this the necessity of the Word of God coming down into the womb of a virgin. But he says it is not sufficient that the Perfect Man, the Word, has entered into the womb of a virgin, and loosed the pangs which were in that darkness. Nay, more than this was requisite; for after his entrance into the foul mysteries of the womb, he was washed, and drank of the cup of life-giving bubbling water. And it was altogether needful that he should drink who was about to strip off the servile form, and assume celestial raiment. 5.15. These are the statements which the patrons of the Sethian doctrines make, as far as it is possible to declare in a few words. Their system, however, is made up (of tenets) from natural (philosophers), and of expressions uttered in reference to different other subjects; and transferring (the sense of) these to the Eternal Logos, they explain them as we have declared. But they assert likewise that Moses confirms their doctrine when he says, Darkness, and mist, and tempest. These, (the Sethian) says, are the three principles (of our system); or when he states that three were born in paradise - Adam, Eve, the serpent; or when he speaks of three (persons, namely) Cain, Abel, Seth; and again of three (others)- Shem, Ham, Japheth; or when he mentions three patriarchs - Abraham, Isaac, Jacob; or when he speaks of the existence of three days before sun and moon; or when he mentions three laws- prohibitory, permissive, and adjudicatory of punishment. Now, a prohibitory law is as follows: of every tree that is in paradise you may freely eat; but of the tree of the knowledge of good and evil you may not eat. But in the passage, Come forth from your land and from your kindred, and hither into a land which I shall show you, this law, he says, is permissive; for one who is so disposed may depart, and one who is not so disposed may remain. But a law adjudicatory of punishment is that which makes the following declaration: You shall not commit adultery, you shall not kill, you shall not steal; for a penalty is awarded to each of these acts of wickedness. The entire system of their doctrine, however, is (derived) from the ancient theologians Musaeus, and Linus, and Orpheus, who elucidates especially the ceremonies of initiation, as well as the mysteries themselves. For their doctrine concerning the womb is also the tenet of Orpheus; and the (idea of the) navel, which is harmony, is (to be found) with the same symbolism attached to it in the Bacchanalian orgies of Orpheus. But prior to the observance of the mystic rite of Celeus, and Triptolemus, and Ceres, and Proserpine, and Bacchus in Eleusis, these orgies have been celebrated and handed down to men in Phlium of Attica. For antecedent to the Eleusinian mysteries, there are (enacted) in Phlium the orgies of her denominated the Great (Mother). There is, however, a portico in this (city), and on the portico is inscribed a representation, (visible) up to the present day, of all the words which are spoken (on such occasions). Many, then, of the words inscribed upon that portico are those respecting which Plutarch institutes discussions in his ten books against Empedocles. And in the greater number of these books is also drawn the representation of a certain aged man, grey-haired, winged, having his pudendum erectum, pursuing a retreating woman of azure color. And over the aged man is the inscription phaos ruentes, and over the woman pereeµphicola . But phaos ruentes appears to be the light (which exists), according to the doctrine of the Sethians, and phicola the darkish water; while the space in the midst of these seems to be a harmony constituted from the spirit that is placed between. The name, however, of phaos ruentes manifests, as they allege, the flow from above of the light downwards. Wherefore one may reasonably assert that the Sethians celebrate rites among themselves, very closely bordering upon those orgies of the Great (Mother which are observed among) the Phliasians. And the poet likewise seems to bear his testimony to this triple division, when he remarks, And all things have been triply divided, and everything obtains its (proper) distinction; that is, each member of the threefold division has obtained (a particular) capacity. But now, as regards the tenet that the subjacent water below, which is dark, ought, because the light has set (over it), to convey upwards and receive the spark borne clown from (the light) itself; in the assertion of this tenet. I say, the all-wise Sethians appear to derive (their opinion) from Homer: - By earth I swore, and yon broad Heaven above, And Stygian stream beneath, the weightiest oath of solemn power, to bind the blessed gods. That is, according to Homer, the gods suppose water to be loathsome and horrible. Now, similar to this is the doctrine of the Sethians, which affirms (water) to be formidable to the mind. 5.16. These, and other assertions similar to these, are made (by the Sethians) in their interminable commentaries. They, however, persuade their disciples to become conversant with the theory respecting composition and mixture. But this theory has formed a subject of meditation to many, but (among others) also to Andronicus the Peripatetic. The Sethians, then, affirm that the theory concerning composition and mixture is constituted according to the following method: The luminous ray from above is intermingled, and the very diminutive spark is delicately blended in the dark waters beneath; and (both of these) become united, and are formed into one compound mass, just as a single savour (results) from the mixture of many incense-offerings in the fire, and (just as) an adept, by having a test in an acute sense of smell, ought to be able from the single odour of the incense to distinguish accurately each (ingredient) of the incense-offerings that have been mingled in the fire - whether, for example, storax, and myrrh, and frankincense, or whatever other (ingredient) may be mixed (in the incense). They, however, employ also other examples, saying both that brass is mixed with gold, and that some art has been discovered which separates the brass from the gold. And, in like manner, if tin or brass, or any substance homogeneous with it, be discovered mixed with silver, these likewise, by some art superior to that of mixing, are distinguished. But already some one also distinguishes water mingled with wine. So, say they, though all things are commingled, they are capable of being separated. Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: I came not to send peace on the earth, but a sword, - that is, the division and separation of the things that have been commingled. For each of the things that have been commingled is separated and divided when it reaches its proper place. For as there is one place of mixture for all animals, so also has there been established one (locality) of separation. And, he says, no one is aware of this (place), save we alone that have been born again, spiritual, not carnal, whose citizenship is in heaven above. In this manner insinuating themselves, they corrupt their pupils, partly by misusing the words spoken (by themselves), while they wickedly pervert, to serve any purpose they wish, what has been admirably said (in Scripture); and partly by concealing their nefarious conduct, by means of whatever comparisons they please. All these things, then, he says, that have been com-mingled, possess, as has been declared, their own particular place, and hurry towards their own peculiar (substances), as iron towards the magnet, and the chaff to the vicinity of amber, and the gold to the spur of the sea falcon. In like manner, the ray of light which has been com-mingled with the water, having obtained from discipline and instruction its own proper locality, hastens towards the Logos that comes from above in servile form; and along with the Logos exists as a logos in that place where the Logos is still: (the light, I say, hastens to the Logos with greater speed) than the iron towards the magnet. And that these things, he says, are so, and that all things that have been commingled are separated in their proper places, learn. There is among the Persians in a city Ampa, near the river Tills, a well; and near the well, at the top, has been constructed a certain reservoir, supplied with three outlets; and when one pumps from this well, and draws off some of its contents in a vessel, what is thus pumped out of the well, whatever it is at all, he pours into the reservoir hard by. And when what is thus infused reaches the outlets, and when what is taken up (out of each outlet) in a single vessel is examined, a separation is observed to have taken place. And in the first of the outlets is exhibited a concretion of salt, and in the second of asphalt, and in the third of oil; and the oil is black, just as, he says, Herodotus also narrates, and it yields a heavy smell, and the Persians call this rhadinace. The similitude of the well is, say the Sethians, more sufficient for the demonstration of their proposition than all the statements that have been previously made. 5.17. The opinion of the Sethians appears to us to have been sufficiently elucidated. If, however, any one is desirous of learning the entire doctrine according to them, let him read a book inscribed Paraphrase of Seth; for all their secret tenets he will find deposited there. But since we have explained the opinions entertained by the Sethians, let us see also what are the doctrines advanced by Justinus. 5.18. Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, Go not into the way of the Gentiles; and this signifies that they should not attend to the futile doctrine of the Gentiles. This (heretic) endeavours to lead on his hearers into an acknowledgment of prodigies detailed by the Gentiles, and of doctrines inculcated by them. And he narrates, word for word, legendary accounts prevalent among the Greeks, and does not previously teach or deliver his perfect mystery, unless he has bound his dupe by an oath. Then he brings forward (these) fables for the purpose of persuasion, in order that they who are conversant with the incalculable trifling of these books may have some consolation in the details of these legends. Thus it happens as when in like manner one making a long journey deems it expedient, on having fallen in with an inn, to take repose. And so it is that, when once more they are induced to turn towards studying the diffuse doctrine of these lectures, they may not abhor them while they, undergoing instruction unnecessarily prolix, rush stupified into the transgression devised by (Justinus); and previously he binds his followers with horrible oaths, neither to publish nor abjure these doctrines, and forces upon them an acknowledgment (of their truth). And in this manner he delivers the mysteries impiously discovered by himself, partly, according to the statements previously made, availing himself of the Hellenic legends, and partly of those pretended books which, to some extent, bear a resemblance to the foresaid heresies. For all, forced together by one spirit, are drawn into one profound abyss of pollution, inculcating the same tenets, and detailing the same legends, each after a different method. All those, however, style themselves Gnostics in this peculiar sense, that they alone themselves have imbibed the marvellous knowledge of the Perfect and Good (Being). |
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15. Justin, Dialogue With Trypho, 80.4 (2nd cent. CE - 2nd cent. CE)
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16. Tertullian, On The Flesh of Christ, 14 (2nd cent. CE - 3rd cent. CE)
| 14. But Christ, they say, bare (the nature of) an angel. For what reason? The same which induced Him to become man? Christ, then, was actuated by the motive which led Him to take human nature. Man's salvation was the motive, the restoration of that which had perished. Man had perished; his recovery had become necessary. No such cause, however, existed for Christ's taking on Him the nature of angels. For although there is assigned to angels also perdition in the fire prepared for the devil and his angels, Matthew 25:41 yet a restoration is never promised to them. No charge about the salvation of angels did Christ ever receive from the Father; and that which the Father neither promised nor commanded, Christ could not have undertaken. For what object, therefore, did He bear the angelic nature, if it were not (that He might have it) as a powerful helper wherewithal to execute the salvation of man? The Son of God, in truth, was not competent alone to deliver man, whom a solitary and single serpent had overthrown! There is, then, no longer but one God, but one Saviour, if there be two to contrive salvation, and one of them in need of the other. But was it His object indeed to deliver man by an angel? Why, then, come down to do that which He was about to expedite with an angel's help? If by an angel's aid, why come Himself also? If He meant to do all by Himself, why have an angel too? He has been, it is true, called the Angel of great counsel, that is, a messenger, by a term expressive of official function, not of nature. For He had to announce to the world the mighty purpose of the Father, even that which ordained the restoration of man. But He is not on this account to be regarded as an angel, as a Gabriel or a Michael. For the Lord of the Vineyard sends even His Son to the labourers to require fruit, as well as His servants. Yet the Son will not therefore be counted as one of the servants because He undertook the office of a servant. I may, then, more easily say, if such an expression is to be hazarded, that the Son is actually an angel, that is, a messenger, from the Father, than that there is an angel in the Son. Forasmuch, however, as it has been declared concerning the Son Himself, You have made Him a little lower than the angels how will it appear that He put on the nature of angels if He was made lower than the angels, having become man, with flesh and soul as the Son of man? As the Spirit of God, however, and the Power of the Highest, Luke 1:35 can He be regarded as lower than the angels - He who is verily God, and the Son of God? Well, but as bearing human nature, He is so far made inferior to the angels; but as bearing angelic nature, He to the same degree loses that inferiority. This opinion will be very suitable for Ebion, who holds Jesus to be a mere man, and nothing more than a descendant of David, and not also the Son of God; although He is, to be sure, in one respect more glorious than the prophets, inasmuch as he declares that there was an angel in Him, just as there was in Zechariah. Only it was never said by Christ, And the angel, which spoke within me, said to me. Zechariah 1:14 Neither, indeed, was ever used by Christ that familiar phrase of all the prophets, Thus says the Lord. For He was Himself the Lord, who openly spoke by His own authority, prefacing His words with the formula, Verily, verily, I say unto you. What need is there of further argument? Hear what Isaiah says in emphatic words, It was no angel, nor deputy, but the Lord Himself who saved them. Isaiah 63:9 |
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17. Tertullian, Prescription Against Heretics, 33 (2nd cent. CE - 3rd cent. CE)
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18. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
| 21b. או צבור וצבור אבל יחיד לגבי צבור כמאן דלא צלי דמי קמ"ל ואי אשמעינן הכא משום דלא אתחיל בה אבל התם דאתחיל בה אימא לא צריכא,אמר רב הונא הנכנס לבית הכנסת ומצא צבור שמתפללין אם יכול להתחיל ולגמור עד שלא יגיע ש"ץ למודים יתפלל ואם לאו אל יתפלל ריב"ל אמר אם יכול להתחיל ולגמור עד שלא יגיע ש"צ לקדושה יתפלל ואם לאו אל יתפלל,במאי קא מפלגי מר סבר יחיד אומר קדושה ומר סבר אין יחיד אומר קדושה,וכן אמר רב אדא בר אהבה מנין שאין היחיד אומר קדושה שנאמר (ויקרא כב, לב) ונקדשתי בתוך בני ישראל כל דבר שבקדושה לא יהא פחות מעשרה,מאי משמע דתני רבנאי אחוה דרבי חייא בר אבא אתיא תוך תוך כתיב הכא ונקדשתי בתוך בני ישראל וכתיב התם (במדבר טז, כא) הבדלו מתוך העדה הזאת מה להלן עשרה אף כאן עשרה,ודכולי עלמא מיהת מפסק לא פסיק,איבעיא להו מהו להפסיק ליהא שמו הגדול מבורך כי אתא רב דימי אמר ר' יהודה ור"ש תלמידי דרבי יוחנן אמרי לכל אין מפסיקין חוץ מן יהא שמו הגדול מבורך שאפילו עוסק במעשה מרכבה פוסק ולית הלכתא כותיה:,ר' יהודה אומר מברך לפניהם ולאחריהם: למימרא דקסבר רבי יהודה בעל קרי מותר בדברי תורה והאמר ריב"ל מנין לבעל קרי שאסור בדברי תורה שנאמר (דברים ד, ט) והודעתם לבניך ולבני בניך וסמיך ליה יום אשר עמדת וגו' מה להלן בעלי קריין אסורין אף כאן בעלי קריין אסורין,וכי תימא רבי יהודה לא דריש סמוכים והאמר רב יוסף אפילו מאן דלא דריש סמוכים בכל התורה במשנה תורה דריש דהא רבי יהודה לא דריש סמוכין בכל התורה כולה ובמשנה תורה דריש,ובכל התורה כולה מנא לן דלא דריש דתניא בן עזאי אומר נאמר (שמות כב, יז) מכשפה לא תחיה ונאמר כל שוכב עם בהמה מות יומת סמכו ענין לו לומר מה שוכב עם בהמה בסקילה אף מכשפה נמי בסקילה,אמר ליה ר' יהודה וכי מפני שסמכו ענין לו נוציא לזה לסקילה אלא אוב וידעוני בכלל כל המכשפים היו ולמה יצאו להקיש להן ולומר לך מה אוב וידעוני בסקילה אף מכשפה בסקילה,ובמשנה תורה מנא לן דדריש דתניא רבי אליעזר אומר נושא אדם אנוסת אביו ומפותת אביו אנוסת בנו ומפותת בנו,ר' יהודה אוסר באנוסת אביו ובמפותת אביו ואמר רב גידל אמר רב מאי טעמא דר' יהודה דכתיב (דברים כג, א) לא יקח איש את אשת אביו ולא יגלה (את) כנף אביו כנף שראה אביו לא יגלה,וממאי דבאנוסת אביו כתיב דסמיך ליה ונתן האיש השוכב עמה וגו',אמרי אין במשנה תורה דריש והני סמוכין מבעי ליה לאידך דריב"ל דאמר ריב"ל כל המלמד לבנו תורה מעלה עליו הכתוב כאלו קבלה מהר חורב שנאמר (דברים ד, ט) והודעתם לבניך ולבני בניך וכתיב בתריה יום אשר עמדת לפני ה' אלהיך בחורב,תנן זב שראה קרי ונדה שפלטה שכבת זרע המשמשת וראתה דם צריכין טבילה ורבי יהודה פוטר,עד כאן לא פטר רבי יהודה אלא בזב שראה קרי דמעיקרא לאו בר טבילה הוא אבל בעל קרי גרידא מחייב,וכי תימא ה"ה דאפילו בעל קרי גרידא נמי פטר רבי יהודה והאי דקא מפלגי בזב שראה קרי להודיעך כחן דרבנן אימא סיפא המשמשת וראתה דם צריכה טבילה,למאן קתני לה אילימא לרבנן פשיטא השתא ומה זב שראה קרי דמעיקרא לאו בר טבילה הוא מחייבי רבנן המשמשת וראתה דם דמעיקרא בת טבילה היא לא כל שכן אלא לאו ר' יהודה היא ודוקא קתני לה | 21b. bora case where he prayed as part of ba congregation andbegan to repeat it as part of ba congregation; however,in a case where he initially prayed by himself and subsequently joined the congregation at the venue where it was praying, we might have said that ban individual vis-à-vis the congregation isconsidered bas one who has not prayed.Therefore, bhe taught usthat in this case, too, one may not repeat the prayer. bAnd,on the other hand, bif he had taught us hereonly with regard to one who entered a synagogue, we would have thought that the reason he may not pray again is bbecause he did notyet bbeginto recite the prayer, bbut there, in the case where healready bbeganto recite the prayer, bsaythat this is bnotthe case and he may continue to repeat the prayer. Therefore, both statements are bnecessary. /b, bRav Huna said: One whodid not yet pray and benters a synagogue and found that the congregation isin the midst of brecitingthe iAmida bprayer, if he is able to begin and completehis own prayer bbefore the prayer leader reachesthe blessing of bthanksgiving [ imodim /i], he shouldbegin to bpray, and, if not, he should notbegin to bpray. Rabbi Yehoshua ben Levi said: If he is able to begin and completehis prayer bbefore the prayer leader reaches sanctification [ ikedusha /i], then he shouldbegin to bpray. If not, then he should notbegin to bpray. /b,The Gemara clarifies: bWith regard to what do they disagree?The basis for their dispute is that one bSage,Rav Huna, bholds: An individualis permitted to brecite ikedusha /ion his own, so he need not insist on reciting it along with the prayer leader; bandthe other bSage,Rabbi Yehoshua ben Levi, bholdsthat ban individual may not recite ikedusha /ialone, and, therefore he is required to complete his prayer before the communal prayer leader reaches ikedusha /i., bSimilarly, Rav Adda bar Ahava stated,in accordance with the second opinion: bFrom where is it derived that an individual may not recite ikedusha /ialone? bAs it is stated: “And I shall be hallowed among the children of Israel”(Leviticus 22:32), bany expression of sanctity may not berecited in a quorum of bfewer than tenmen.,The Gemara asks: bHow is this inferredfrom that verse? The Gemara responds: This must be understood in light of a ibaraita /i, bwhich was taught by Rabbenai, the brotherof bRabbi Ḥiyya bar Abba: It is inferredby means of a verbal analogy [ igezera shava /i] between the words bamong, among. Here it is written: “And I shall be hallowed among the children of Israel,” and there,regarding Korah’s congregation, bit is written “Separate yourselves from among this congregation”(Numbers 16:21). bJust as thereamong connotes bten, so too here,among connotes bten.The connotation of ten associated with the word among written in the portion of Korah is, in turn, derived by means of another verbal analogy between the word congregation written there and the word congregation written in reference to the ten spies who slandered Eretz Yisrael: “How long shall I bear with this evil congregation?” (Numbers 14:27). Consequently, among the congregation there must be at least ten., bAnd, in any case, everyoneagrees that bone may not interrupthis prayer in order to respond to ikedusha /i.,However, ba dilemma was raisedbefore the Sages of the yeshiva: bWhat isthe ruling? Is one permitted bto interrupthis prayer in order btorecite: b“May His great name be blessed”in ikaddish /i? bWhen Rav Dimi camefrom Eretz Yisrael to Babylonia, bhe said: Rabbi Yehuda and Rabbi Shimon, disciples of Rabbi Yoḥa, said: One may not interrupthis prayer bfor anything, except for: “May His great name be blessed,” as evenif one was bengaged inthe exalted study of the bAct of theDivine bChariot[iMa’aseh Merkava /i](see Ezekiel 1) bhe stopsto recite it. However, the Gemara concludes: bThe ihalakhais not in accordance with hisopinion.,We learned in the mishna that bRabbi Yehuda sayswith regard to one who experiences a seminal emission; bhe recites a blessing beforehand and afterwardin both the case of iShemaand in the case of food. The Gemara asks: bIs that to say that Rabbi Yehuda holds that one who experienced a seminal emission is permittedto engage bin matters of Torah? Didn’t Rabbi Yehoshua ben Levi say: From wherein the Torah is it derived bthat one who experiences a seminal emission is prohibited fromengaging bin matters of Torah? As it is stated:“Just take heed and guard your soul diligently lest you forget the things your eyes have seen, and lest they depart from your heart, for all the days of your life, band you shall impart them to your children and your children’s children”(Deuteronomy 4:9), from which we derive, among other things, the obligation to study Torah. bAnd, juxtaposed to it,is the verse: b“The day that you stoodbefore the Lord your God at Horeb” (Deuteronomy 4:10). This juxtaposition teaches us that bjust as below,at the revelation at Mount Sinai, bthose who experienced a seminal emission were prohibitedand were commanded to refrain from relations with their wives and immerse themselves, bso too here,throughout the generations, bthose who experience a seminal emission are prohibitedfrom engaging in Torah study., bAnd if you say that Rabbi Yehuda does not derive homiletic interpretations from juxtaposedverses, bdidn’t Rav Yosefalready say: bEven one who does not derive homiletic interpretations from juxtaposedverses throughout bthe entire Torah,nevertheless, bderivesthem bin Deuteronomy [ iMishne Torah /i], as Rabbi Yehuda does not derive homiletic interpretations from juxtaposedverses bthroughout the entire Torah and he does derive them in iMishne Torah /i. /b, bAnd from where do we derivethat Rabbi Yehuda bdoes not derive homiletic interpretationsfrom juxtaposed verses bthroughout the entire Torah? As it was taughtin a ibaraitawith regard to the punishment of a sorceress, bben Azzai says: It is stated: “You shall not allow a sorceress to live”(Exodus 22:17), although the manner of her execution is not specified, band it is stated: “Whoever lies with a beast shall surely be put to death”(Exodus 22:18). The fact that the Torah bjuxtaposed this matter to thatwas bto say: Just as one who lies with a beastis executed bby stoning(see Leviticus 20), bso too a sorceressis executed bby stoning. /b,With regard to this proof bRabbi Yehuda said to him: And doesthe fact bthatthe Torah bjuxtaposed this matter to that warrant takingthis person bout to be stoned?Should he be sentenced to the most severe of the death penalties on that basis bRather,the source is: bMediums and wizards were included among all sorcerers. And why were they singled outfrom the rest, in the verse: “And a man or a woman who is a medium or a wizard shall surely be put to death; they shall stone them with stones, their blood is upon them” (Leviticus 20:27)? In order to bdraw an analogy to them and say to you: Just as a medium and a wizardare executed bby stoning, so too is a sorceressexecuted bby stoning. /b, bAnd from where do we derivethat Rabbi Yehuda bderives homiletic interpretationsfrom juxtaposed verses bin iMishne Torah /i? As it was taughtin another ibaraita /i: bRabbi Eliezer said that a manmay bweda woman braped by his father andone bseduced by his father;a woman braped by his son andone bseduced by his son.Though one is prohibited by Torah law from marrying the wife of his father or the wife of his son, this prohibition does not apply to a woman raped or seduced by them., bAnd Rabbi Yehuda prohibitshim from marrying ba woman raped by his father and a woman seduced by his father. And Rav Giddel saidthat bRav said: What is the reason for Rabbi Yehuda’sopinion? bAs it is written: “A man shall not take his father’s wife, and shall not uncover his father’s skirt”(Deuteronomy 23:1). The last expression, “and shall not uncover his father’s skirt,” implies that: bA skirt that has been seen by his father,i.e., any woman who has had sexual relations with his father, bmay not be uncoveredby his son, i.e., his son may not marry her., bAnd from wheredo we know bthatthe verse bis written with regard to a woman raped by his father? Asthe previous section, bjuxtaposed to it,deals with the laws of rape: b“And the man who lay with her must giveher father fifty shekels…because he has violated her” (Deuteronomy 22:29).,At any rate, we see that in Deuteronomy, Rabbi Yehuda derives homiletic interpretations from juxtaposed verses. Why does he fail to derive that one who experiences a seminal emission is prohibited from engaging in matters of Torah from the juxtaposition of the verses? bThey replied: Indeed, in iMishne Torah /iRabbi Yehuda bdoes derive homiletic interpretationsfrom the juxtaposition of verses, bbuthe requires bthese juxtaposed versesin order btoderive banotherstatement of bRabbi Yehoshua ben Levi, as Rabbi Yehoshua ben Levi said: One who teaches his son Torah, the verse ascribes to himcredit bas if he receivedthe Torah bfrom Mount Horeb. As it is stated: “And you shall impart them to your children and your children’s children”(Deuteronomy 4:9) bafter which it is written: “The day that you stood before the Lord your God at Horeb.”Therefore, Rabbi Yehuda cannot derive from that same juxtaposition a prohibition banning one who experienced a seminal emission from engaging in matters of Torah., bWe learnedin a mishna that ba izavwho experienced a seminal emission, and a menstruating woman who discharged semen, and a woman who engaged in intercoursewith her husband band she sawmenstrual bblood,all of whom are ritually impure for at least seven days due to the severity of their impurity, nevertheless brequire ritual immersionin order to purify themselves from the impurity of the seminal emission before they may engage in matters of Torah. bAnd Rabbi Yehuda exemptsthem from immersion.,However, bRabbi Yehuda only exemptedfrom immersion in the case bof a izavwho experienced a seminal emission, who was unfit to immerse himself from the outset,as even after immersion he would remain impure with the seven-day impurity of the izav /i. bBut,in the case of bone who experienced a seminal emission alone,with no concurrent impurity, even Rabbi Yehuda brequiresimmersion before he may engage in Torah matters., bAnd if you say: The same is true evenin the case of bone who experienced a seminal emission alone,that bRabbi Yehuda also exemptshim from immersion, band the fact that they disagreein the case of ba izavwho experienced a seminal emissionand not in the case of a person who experienced a seminal emission alone bis in order to convey the far-reachingnature of the opinion bof the Rabbis,who require immersion even in this case. If so, bsay the last caseof that same mishna: bA woman who was engaged in intercourse and she sawmenstrual bblood requires immersion. /b,The Gemara seeks to clarify: bIn accordance with whoseopinion bwas thiscase in the mishna btaught? If you saythat it is in accordance with the opinion of bthe Rabbis, that is obvious; ifin the case of ba izavwho experienced a seminal emission who was unfit to immerse himself from the outset,when he experienced the seminal emission, bthe Rabbisnevertheless brequire immersion, all the more sowouldn’t they require immersion for ba woman who engaged in intercourse andonly then bsaw blood,who bwas fit to immerse herself from the outset,when she came into contact with the seminal emission of her husband? bRather, isn’t this Rabbi Yehuda’sopinion, bandthis case bwas taught specificallyin order to teach |
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19. Eusebius of Caesarea, Ecclesiastical History, 2.23.3-2.23.19, 3.11, 3.16, 3.19-3.20, 3.20.1, 3.32.1-3.32.8, 4.8.2, 4.21, 4.22.2-4.22.6, 4.22.8-4.22.9, 6.12.6 (3rd cent. CE - 4th cent. CE)
| 2.23.3. The manner of James' death has been already indicated by the above-quoted words of Clement, who records that he was thrown from the pinnacle of the temple, and was beaten to death with a club. But Hegesippus, who lived immediately after the apostles, gives the most accurate account in the fifth book of his Memoirs. He writes as follows: 2.23.4. James, the brother of the Lord, succeeded to the government of the Church in conjunction with the apostles. He has been called the Just by all from the time of our Saviour to the present day; for there were many that bore the name of James. 2.23.5. He was holy from his mother's womb; and he drank no wine nor strong drink, nor did he eat flesh. No razor came upon his head; he did not anoint himself with oil, and he did not use the bath. 2.23.6. He alone was permitted to enter into the holy place; for he wore not woolen but linen garments. And he was in the habit of entering alone into the temple, and was frequently found upon his knees begging forgiveness for the people, so that his knees became hard like those of a camel, in consequence of his constantly bending them in his worship of God, and asking forgiveness for the people. 2.23.7. Because of his exceeding great justice he was called the Just, and Oblias, which signifies in Greek, 'Bulwark of the people' and 'Justice,' in accordance with what the prophets declare concerning him. 2.23.8. Now some of the seven sects, which existed among the people and which have been mentioned by me in the Memoirs, asked him, 'What is the gate of Jesus?' and he replied that he was the Saviour. 2.23.9. On account of these words some believed that Jesus is the Christ. But the sects mentioned above did not believe either in a resurrection or in one's coming to give to every man according to his works. But as many as believed did so on account of James. 2.23.10. Therefore when many even of the rulers believed, there was a commotion among the Jews and Scribes and Pharisees, who said that there was danger that the whole people would be looking for Jesus as the Christ. Coming therefore in a body to James they said, 'We entreat you, restrain the people; for they are gone astray in regard to Jesus, as if he were the Christ. We entreat you to persuade all that have come to the feast of the Passover concerning Jesus; for we all have confidence in you. For we bear you witness, as do all the people, that you are just, and do not respect persons. 2.23.11. Therefore, persuade the multitude not to be led astray concerning Jesus. For the whole people, and all of us also, have confidence in you. Stand therefore upon the pinnacle of the temple, that from that high position you may be clearly seen, and that your words may be readily heard by all the people. For all the tribes, with the Gentiles also, have come together on account of the Passover.' 2.23.12. The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.' 2.23.13. And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.' 2.23.14. And when many were fully convinced and gloried in the testimony of James, and said, 'Hosanna to the Son of David,' these same Scribes and Pharisees said again to one another, 'We have done badly in supplying such testimony to Jesus. But let us go up and throw him down, in order that they may be afraid to believe him.' 2.23.15. And they cried out, saying, 'Oh! Oh! The just man is also in error.' And they fulfilled the Scripture written in Isaiah, 'Let us take away the just man, because he is troublesome to us: therefore they shall eat the fruit of their doings.' 2.23.16. So they went up and threw down the just man, and said to each other, 'Let us stone James the Just.' And they began to stone him, for he was not killed by the fall; but he turned and knelt down and said, 'I entreat you, Lord God our Father, forgive them, for they know not what they do.' 2.23.17. And while they were thus stoning him one of the priests of the sons of Rechab, the son of the Rechabites, who are mentioned by Jeremiah the prophet, cried out, saying, 'Stop. What are you doing? The just one prays for you.' 2.23.18. And one of them, who was a fuller, took the club with which he beat out clothes and struck the just man on the head. And thus he suffered martyrdom. And they buried him on the spot, by the temple, and his monument still remains by the temple. He became a true witness, both to Jews and Greeks, that Jesus is the Christ. And immediately Vespasian besieged them. 2.23.19. These things are related at length by Hegesippus, who is in agreement with Clement. James was so admirable a man and so celebrated among all for his justice, that the more sensible even of the Jews were of the opinion that this was the cause of the siege of Jerusalem, which happened to them immediately after his martyrdom for no other reason than their daring act against him. 3.20.1. of the family of the Lord there were still living the grandchildren of Jude, who is said to have been the Lord's brother according to the flesh. 3.32.1. It is reported that after the age of Nero and Domitian, under the emperor whose times we are now recording, a persecution was stirred up against us in certain cities in consequence of a popular uprising. In this persecution we have understood that Symeon, the son of Clopas, who, as we have shown, was the second bishop of the church of Jerusalem, suffered martyrdom. 3.32.2. Hegesippus, whose words we have already quoted in various places, is a witness to this fact also. Speaking of certain heretics he adds that Symeon was accused by them at this time; and since it was clear that he was a Christian, he was tortured in various ways for many days, and astonished even the judge himself and his attendants in the highest degree, and finally he suffered a death similar to that of our Lord. 3.32.3. But there is nothing like hearing the historian himself, who writes as follows: Certain of these heretics brought accusation against Symeon, the son of Clopas, on the ground that he was a descendant of David and a Christian; and thus he suffered martyrdom, at the age of one hundred and twenty years, while Trajan was emperor and Atticus governor. 3.32.4. And the same writer says that his accusers also, when search was made for the descendants of David, were arrested as belonging to that family. And it might be reasonably assumed that Symeon was one of those that saw and heard the Lord, judging from the length of his life, and from the fact that the Gospel makes mention of Mary, the wife of Clopas, who was the father of Symeon, as has been already shown. 3.32.5. The same historian says that there were also others, descended from one of the so-called brothers of the Saviour, whose name was Judas, who, after they had borne testimony before Domitian, as has been already recorded, in behalf of faith in Christ, lived until the same reign. 3.32.6. He writes as follows: They came, therefore, and took the lead of every church as witnesses and as relatives of the Lord. And profound peace being established in every church, they remained until the reign of the Emperor Trajan, and until the above-mentioned Symeon, son of Clopas, an uncle of the Lord, was informed against by the heretics, and was himself in like manner accused for the same cause before the governor Atticus. And after being tortured for many days he suffered martyrdom, and all, including even the proconsul, marveled that, at the age of one hundred and twenty years, he could endure so much. And orders were given that he should be crucified. 3.32.7. In addition to these things the same man, while recounting the events of that period, records that the Church up to that time had remained a pure and uncorrupted virgin, since, if there were any that attempted to corrupt the sound norm of the preaching of salvation, they lay until then concealed in obscure darkness. 3.32.8. But when the sacred college of apostles had suffered death in various forms, and the generation of those that had been deemed worthy to hear the inspired wisdom with their own ears had passed away, then the league of godless error took its rise as a result of the folly of heretical teachers, who, because none of the apostles was still living, attempted henceforth, with a bold face, to proclaim, in opposition to the preaching of the truth, the 'knowledge which is falsely so-called.' 4.8.2. He records in five books the true tradition of apostolic doctrine in a most simple style, and he indicates the time in which he flourished when he writes as follows concerning those that first set up idols: To whom they erected cenotaphs and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Hadrian, in whose honor are celebrated also the Antinoian games, which were instituted in our day. For he [i.e. Hadrian] also founded a city named after Antinoüs, and appointed prophets. 4.22.2. His words are as follows: And the church of Corinth continued in the true faith until Primus was bishop in Corinth. I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine. 4.22.3. And when I had come to Rome I remained there until Anicetus, whose deacon was Eleutherus. And Anicetus was succeeded by Soter, and he by Eleutherus. In every succession, and in every city that is held which is preached by the law and the prophets and the Lord. 4.22.4. The same author also describes the beginnings of the heresies which arose in his time, in the following words: And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop. All proposed him as second bishop because he was a cousin of the Lord.Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses. 4.22.5. But Thebuthis, because he was not made bishop, began to corrupt it. He also was sprung from the seven sects among the people, like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans. From them sprang the Medrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians. Each introduced privately and separately his own peculiar opinion. From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ. 4.22.6. The same writer also records the ancient heresies which arose among the Jews, in the following words: There were, moreover, various opinions in the circumcision, among the children of Israel. The following were those that were opposed to the tribe of Judah and the Christ: Essenes, Galileans, Hemerobaptists, Masbothaeans, Samaritans, Sadducees, Pharisees. 4.22.8. And not only he, but also Irenaeus and the whole company of the ancients, called the Proverbs of Solomon All-virtuous Wisdom. And when speaking of the books called Apocrypha, he records that some of them were composed in his day by certain heretics. But let us now pass on to another. 6.12.6. For having obtained this Gospel from others who had studied it diligently, namely, from the successors of those who first used it, whom we call Docetae; (for most of their opinions are connected with the teaching of that school ) we have been able to read it through, and we find many things in accordance with the true doctrine of the Saviour, but some things added to that doctrine, which we have pointed out for you farther on. So much in regard to Serapion. |
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20. Origen, Against Celsus, 6.28 (3rd cent. CE - 3rd cent. CE)
| 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. |
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21. Pseudo Clementine Literature, Homilies, 2.24 (3rd cent. CE - 4th cent. CE)
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22. Theodoret of Cyrus, Compendium Against Heresies, 1.1 (4th cent. CE - 5th cent. CE)
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