The Ancient Mediterranean Religions Index Database

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subject	book bibliographic info
heresies, and their taxonomy, origen, distinctions between	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551, 552, 553, 554, 555, 556, 557, 558, 559, 560, 561, 562, 563, 564, 565, 566, 567, 568, 569
heresies, author of the refutation of all	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 73, 74, 78, 109, 110, 111, 119, 274, 358
heresies, donatists, catalogue of	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 230
heresies, gnosticism, distinction from other	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551, 552, 553, 554, 555, 563, 564
heresies, heretic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71, 252, 254, 257, 258, 261, 262, 263, 265, 268, 270
heresies, heretic, believers	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 88, 101, 190
heresies, heretic, catalogue of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 259
heresies, heretic, control of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 465
heresies, heretic, of berengarius	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 490
heresies, heretic, succession	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 252
heresies, heretic, traditions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203, 465
heresies, heretic, viewpoints	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 192
heresies, hymn to attis, nomos, refutations of all	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 331
heresies, irenaeus of against the lyons	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 105, 117, 118, 157
heresies, jewish succession, as origin of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 87, 92, 93, 101, 102, 105, 106, 468, 469, 491, 553, 554
heresies, lost writing by justin martyr, syntagma against all	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 129
heresies, refutation of all	Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 328, 329
heresies, to common errors, clement of alexandria, reduction of diverse	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 352, 353, 354, 355, 356, 357, 358, 359, 360, 361, 362, 363, 364, 365, 366, 367, 368, 369
heresies, to, gnosticism, assimilation of other	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 303, 361, 362, 363, 364, 365, 366, 369, 538
heresies, women, as centerpieces of	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159, 160
heresy	Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 226 Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 51, 52, 54, 55, 202 Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 214, 227 Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 25, 45, 119 Hayes (2022), The Literature of the Sages: A Re-Visioning, 562 Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 59, 62, 68, 73, 114, 244, 253, 254, 263, 269 Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 217, 218, 220, 221, 222, 223, 224, 225, 226, 228, 229, 230, 231, 232, 234, 235, 236, 238, 240, 241, 243, 244, 245, 246, 247, 248, 249, 250, 251, 252, 254, 255, 256, 257, 258, 259, 260, 262, 263, 265, 266, 267, 269, 271 James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 212, 243 Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 7, 17, 99 Klein and Wienand (2022), City of Caesar, City of God: Constantinople and Jerusalem in Late Antiquity, 29, 32, 208 Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 238 MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 90, 93 Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 51, 70, 71, 72, 73, 74, 117, 119, 120, 121, 122, 123, 131, 132, 194, 195, 196, 212, 274, 410, 411, 412, 413, 414, 415, 416, 429, 439, 443, 446, 451, 503, 504, 516, 517, 518, 519, 520, 521, 522, 523, 524, 552, 570, 571, 739, 769, 840 Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 55, 72 Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84, 105 Osborne (2001), Irenaeus of Lyons, 150, 151, 152, 153 Osborne (2010), Clement of Alexandria, 214 Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 1, 15, 21, 33, 145, 161 Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 229, 326 Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 103, 118, 170, 178, 252, 279, 280, 421, 424, 444 Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40, 110, 157, 182, 184, 185, 187, 226, 238, 342, 355, 356, 501, 502, 525, 526, 527, 539, 540, 584 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 95, 99, 120, 121, 123 Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 15, 16, 18, 19, 20, 21, 22, 23, 24, 25, 26, 28, 29, 30, 31, 79, 80, 81, 82, 85, 88 Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 50 Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 1, 39, 41, 82, 84, 93, 105, 106, 111, 115, 128, 137, 143, 144 Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 1, 9, 11, 23, 125, 166, 206, 219 Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 1, 5, 49, 130, 157, 169, 170, 171, 172, 173, 174, 180, 181, 183, 184, 185 Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 139, 141, 145, 215 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 107
heresy, / heretics	DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 173, 174, 176 Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 38, 176, 205, 206, 207, 208, 209, 210
heresy, [ heterodoxy ]	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 8, 103, 218
heresy, ], heterodoxy [	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 124
heresy, accusations of	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 260
heresy, alterity/otherness/exteriority of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 1, 2, 29, 53, 54, 105, 106, 124, 125, 148, 149, 175, 176, 178, 179, 181, 186, 187, 188, 190, 191, 247, 248, 249, 376, 480, 485, 499, 500, 504, 508, 512, 513, 514, 515, 517, 518, 521, 522, 524, 525, 527, 529, 530, 538, 586, 587
heresy, and christian exegesis	Hayes (2022), The Literature of the Sages: A Re-Visioning, 392
heresy, and consensus	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 60, 61, 62
heresy, and epistemology, clement of alexandria	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 384, 390, 391, 392, 393, 394, 395, 396, 397, 398, 399, 400, 401, 402, 403, 404, 405, 406, 407, 408, 409, 410, 411
heresy, and heretics	Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 48, 52, 53, 54, 55, 60, 61, 62, 76, 78, 134, 135, 157, 177, 178, 180, 182, 212 Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 48, 52, 53, 54, 55, 60, 61, 62, 76, 78, 134, 135, 157, 177, 178, 180, 182, 212
heresy, and martyrdom	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 82, 105, 150
heresy, and orthodoxy	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 5, 12, 13, 15, 39, 71, 72, 76
heresy, and paganism, irenaeus, on	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134
heresy, and personal reputation	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 255
heresy, and pleasure, origen, on the link between	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 494, 495
heresy, and sophism, irenaeus, on	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148
heresy, and supersessionism	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 37
heresy, as a social category	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 11
heresy, as boundary maintenance	Hayes (2022), The Literature of the Sages: A Re-Visioning, 562
heresy, as crime against social fabric	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 234
heresy, as deceit	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 119
heresy, as erroneous exegesis, exegesis	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 286, 290, 291, 293, 485, 486, 487, 488, 502, 509, 510, 513, 514, 533, 534
heresy, as false belief	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 66
heresy, as false view	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 25
heresy, as performative concept	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 220
heresy, as schism	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 66
heresy, as, blasphemy	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 42, 55, 56, 57, 60, 61, 62, 66, 67, 85, 122, 123, 124, 140, 141, 154, 155, 171, 172, 173, 178, 179, 184, 185, 186, 187, 188, 189, 225, 232, 237, 256, 319, 324, 325, 352, 353, 356, 364, 365, 445, 525, 526
heresy, as, criminosa religio	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 236
heresy, as, sacrilegium	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 236
heresy, assimilated to, epicureanism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 118, 119, 120, 121, 122, 132, 133, 297, 298, 299, 328, 329, 396, 397, 460, 461
heresy, assimilated to, paganism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 77, 78, 79, 80, 87, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131, 132, 133, 134, 138, 174, 175, 181, 187, 254, 255, 279, 280, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 344, 476, 477, 478, 479, 480, 481, 482, 483, 484, 485, 491
heresy, augustine, st, on	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 193, 217, 218, 230
heresy, binitarianism	Hayes (2022), The Literature of the Sages: A Re-Visioning, 436
heresy, callixtian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 265
heresy, categorization of	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 217, 218, 221, 222, 223, 228, 236, 243
heresy, catholic christianity, ecclesiological theory	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 535
heresy, catholic christianity, heretics	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536
heresy, christian response to	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 413, 430
heresy, christian views depicted by rabbis as, heresy,	Hayes (2022), The Literature of the Sages: A Re-Visioning, 389
heresy, christianity/christians	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 523
heresy, chrysostom opposing	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 103, 112, 116, 119, 126, 150
heresy, church divided by	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 73
heresy, clement of alexandria, moral criticism of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 345, 346, 347, 348, 349, 350, 351, 352, 437, 438, 440, 441, 442, 443, 444, 445, 446
heresy, clement of alexandria, ‘liberal’ tolerance of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 335, 336, 337, 338, 339, 340, 341, 342, 343, 344, 345
heresy, clement of rome, and	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 59, 60, 76, 77, 78, 85, 111, 112, 113, 208, 480, 522, 523, 524
heresy, clement of rome, novelty of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 21, 22
heresy, clement of rome, on terminology for	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 14, 15
heresy, clement of rome, on the causes of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19, 20
heresy, clement on	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 148, 149, 150, 156
heresy, condemnation of novelty	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 9, 10, 11, 41
heresy, connected to, sophistry	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31, 134, 135, 136, 137, 138, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 154, 155, 172, 282, 283, 286, 287, 289, 290, 291, 292, 293, 294, 295, 296, 349, 409, 410, 411, 412, 460, 461, 586, 587
heresy, construction of	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 218
heresy, context for development of legislation against	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 234
heresy, cyril opposing	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 157, 168, 169, 170, 177, 178, 182, 183, 199, 200, 202
heresy, definition of	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155 Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 9, 10, 11, 15 Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 25
heresy, discourse of	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 90
heresy, dividing, church	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 73
heresy, division/multiplicity of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 56, 57, 67, 99, 100, 105, 106, 144, 152, 153, 162, 163, 175, 176, 177, 185, 186, 380, 384, 385, 386, 387, 400, 418, 423, 438, 439, 478, 479, 480, 519, 522, 534, 535, 536, 539, 540, 552, 553, 575, 576
heresy, divorce	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 170
heresy, emotional	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 25
heresy, engagement with, in christian writings	Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 2, 57, 74
heresy, eristic, connection with	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 136, 137, 142, 143, 145, 146, 287, 288, 293, 294, 403, 404, 405, 407, 408, 411, 412, 434, 435, 436, 437
heresy, eucharist	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 490
heresy, exclusion of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 29, 56, 57, 106, 131, 133, 148, 149, 157, 174, 175, 187, 190, 191, 280, 281, 325, 326, 350, 386, 387, 389, 400, 401, 444, 459, 460, 477, 498, 499, 507, 508, 511, 512, 515, 516, 517, 520, 521, 522, 523, 524, 527, 538, 569, 570, 576, 581, 586, 587
heresy, hebrew word for	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 155
heresy, hegesippus, schema of stages of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 91, 92, 93, 94, 95, 96, 98, 99, 100, 101, 102, 103, 104, 105, 106
heresy, heresiology, heretics	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 226, 251, 254, 263, 285, 292
heresy, heretic	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 5, 40, 41, 58, 69, 90, 91, 205, 206, 212, 262, 263, 265, 266, 268, 270, 276, 278, 279, 281, 282 Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 161, 202 Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 56, 120, 121
heresy, heretics	Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 110, 120, 121 Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 47, 51, 53, 54, 55, 56, 59, 70, 71, 75, 77 Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 53, 54, 96, 140, 208, 252, 258, 267, 268, 291, 295, 296, 297, 314 Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 381, 388, 458, 460, 461, 468, 469, 482 de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 137, 209, 211, 212, 215, 218, 221, 222, 223, 245, 248, 249, 250, 351
heresy, heretics and	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 73, 185, 226
heresy, heretics, heretical	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 2, 8, 12, 17, 34, 46, 47, 48, 50, 51, 53, 54, 59, 68, 71, 73, 74, 90, 98, 122, 127, 129, 130, 134, 135, 136, 137, 138, 140, 145, 146, 147, 148, 149, 150, 153, 156, 165, 167, 184, 197, 200, 206, 209, 214, 220, 223, 224, 235, 239, 248, 251, 252, 253, 260, 289, 290, 309, 353, 354, 364, 374, 376, 380, 381, 397, 403, 407, 408, 409, 410
heresy, heroes, martyrs as	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 288, 289, 290, 298, 299, 300, 301, 302, 303, 304
heresy, human origin of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 75, 76, 84, 144, 395, 396, 454
heresy, ignatius of antioch, on terminology for	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 27
heresy, ignatius of antioch, on the causes of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 22, 23, 29
heresy, in alexandria	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 93
heresy, in early rabbinic literature	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 181
heresy, in islam	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 9, 47
heresy, in modern scholarship on divine sonship adoptionism as	Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 6, 7, 95
heresy, in rabbinic texts	Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 173, 195, 429
heresy, in the commentary on matthew, origen, themes on	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 538
heresy, in titus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 408
heresy, instruction in identification of	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 230
heresy, interior to church	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 95, 96, 101, 102, 133, 344, 345, 350, 376, 467, 468, 469, 470, 471, 472, 473, 485, 486, 487, 488, 489, 498, 499, 500, 501, 502, 503, 504, 505, 506, 507, 508, 510, 511, 512, 513, 529, 530, 538, 569, 570, 571
heresy, irenaeus of lyons, and	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 157
heresy, irenaeus on	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 157
heresy, jewish origins denied	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 12, 13, 14, 15
heresy, judged in court	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 224, 232
heresy, legislation against	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 234, 236, 238
heresy, magi, criticism as	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 29, 30, 82, 83, 85, 208, 216, 303, 477
heresy, maleness, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 160
heresy, martyr, justin use of greek models for	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 471, 472
heresy, meaning of	Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 25
heresy, mimesis and mimicry	Hayes (2022), The Literature of the Sages: A Re-Visioning, 351, 352, 362
heresy, minim	Hayes (2022), The Literature of the Sages: A Re-Visioning, 275, 388
heresy, myth, associated with	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 114, 115, 117, 118, 121, 123, 124, 125, 135, 137, 138, 139, 145, 160, 178, 179, 226, 228, 229, 230, 242, 243, 247, 248, 249, 250, 251, 273, 274, 344, 438, 539, 540, 547
heresy, named after founder	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 110, 533, 534, 536, 543, 544, 545
heresy, nicene theology countering	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 102, 103
heresy, novelty of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 21, 22, 24, 25, 46, 53, 54, 82, 83, 94, 95, 98, 166, 167, 172, 173, 174, 185, 186, 451, 452, 453 Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 9, 10, 11
heresy, old testament and	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 96
heresy, opposed by, cyril of alexandria	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 155, 157, 168, 169, 170, 177, 178, 182, 183, 199, 200, 202
heresy, origen opposing	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 59, 65, 78, 79, 81, 82, 93, 96
heresy, origen, exclusive account of sects and	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 471, 472, 473, 474, 475, 476, 477, 478, 479, 480, 481, 482, 483, 484, 508, 509, 510, 511, 512, 571, 572, 573, 574, 575, 576
heresy, origen, on gnosticism as	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549
heresy, origen, tension between exclusive and inclusive accounts of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 512, 513, 514, 515, 516, 517, 538
heresy, orthodoxy, and	Ando and Ruepke (2006), Religion and Law in Classical and Christian Rome, 118, 120, 121
heresy, philosophical schools, as influencing rabbinic treatment of	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 544, 545, 546
heresy, rabbinic judaism	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 541, 542, 546
heresy, rabbinic judaism, as influencing each other	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 542
heresy, rabbinic judaism, authority as unbroken chain from moses	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 538, 539
heresy, rabbinic judaism, handling of dispute	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 540, 541, 542
heresy, rabbinic judaism, influence of hellenistic jewish polemic against paganism	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 543, 544
heresy, rabbinic judaism, influence of historiographical outlook of the philosophical schools	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 544, 545, 546
heresy, rabbinic judaism, schism as result of ignorance not the devil	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 539, 540
heresy, rabbinic judaism, use of minim for all opponents	Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536
heresy, rabbinic rivalry and hostility to rome	Hayes (2022), The Literature of the Sages: A Re-Visioning, 44, 344, 345, 346, 347, 352
heresy, rebaptism as	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 266
heresy, reduction/amalgamation of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 3, 17, 18, 84, 85, 169, 187, 188, 248, 259, 262, 263, 357, 358, 359, 360, 361, 366, 367, 368
heresy, resistance	Hayes (2022), The Literature of the Sages: A Re-Visioning, 334, 335, 352, 362, 407, 408
heresy, roman law, against	Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 175
heresy, salvation threatened by	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 157, 162
heresy, satan, and	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19, 20, 23, 59, 60, 61, 62, 75, 76, 77, 84, 98, 106, 111, 112, 113, 167, 174, 175, 181, 183, 184, 186, 187, 234, 260, 352, 487, 494, 507, 520, 535, 536, 568
heresy, schism, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 155
heresy, scripture, as weapon/criterion against	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 72, 73, 75, 76, 179, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222, 292, 340, 350, 351, 352, 385, 401, 402, 403, 412, 413, 414, 415, 416, 417, 418, 419, 420, 421, 422, 423, 424, 425, 426, 427, 428, 429, 430, 431, 432, 433, 434, 435, 436, 437, 438, 446, 545, 546, 547, 575, 576, 587
heresy, shared structures of meaning with ambient culture	Hayes (2022), The Literature of the Sages: A Re-Visioning, 402
heresy, simon of samaria, as source of all	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 76, 77, 78, 79, 80, 106, 148, 171, 172, 173, 174, 175, 455, 456
heresy, simplicity, virtue of simplicity versus	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148, 149, 150, 151, 152, 153, 154, 155, 156, 157, 158
heresy, supersessionism, inverse of	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 37
heresy, the ‘other’ as a tool for	Hayes (2022), The Literature of the Sages: A Re-Visioning, 314, 402, 404, 407, 408
heresy, to paganism, clement of alexandria, assimilation of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 335, 446
heresy, to, philosophy, assimilation of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 124, 132, 133, 159, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311, 366, 370, 396, 397, 491, 492, 495, 496, 497, 498, 576, 586, 587
heresy, vainglory leading to	Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 126
heresy, with various others, origen, strategies for linking	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 491, 492, 493, 495, 496, 497, 498
heresy, ḥelbo, r.	Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 74, 240, 244, 254, 291, 392
heresy/-ies	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 65, 81, 83, 90, 96, 108, 141, 310
heresy/heretical/heretics	Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 245, 332, 333, 338, 340, 342, 355, 359, 361, 362, 364, 369, 392, 399, 400, 401, 403
heresy/heretics	Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 542, 543, 544, 545 Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 28, 36, 37, 52, 66, 68, 78, 79, 80, 82, 83, 87, 91, 92, 96, 97, 105, 111, 112, 119, 120, 121, 122, 123, 128, 151, 156, 157, 158, 159, 160, 161, 167, 168, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 278, 279, 281, 282, 283, 284, 285, 286, 287, 288, 290, 292, 293, 294, 298, 299, 300, 301, 302, 303, 308, 309, 310, 311, 312, 313, 314, 315, 316, 317, 318, 319, 320, 321, 322, 323, 324, 325, 326, 327, 328, 329, 330, 331, 332, 333, 334, 339, 341, 342, 343, 344, 346, 354, 360, 367, 368, 376, 377, 378, 379, 380, 381, 382, 383, 384, 390, 391, 392, 393, 394, 395, 396, 398, 400
heresy’s, link to philosophy, clement of alexandria, alterations to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 297, 298, 299, 300, 301, 302, 303, 304, 305, 306, 307, 308, 309, 310, 311
“heresy”, minut, heb.	Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 139, 141

List of validated texts:

133 validated results for "heresy"

1. Hebrew Bible, Deuteronomy, 6.5 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heresy, division/multiplicity of • Simplicity, Virtue of simplicity versus heresy • heresy, in rabbinic texts

Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 173, 429; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 151, 153

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6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃'' None

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6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.'' None

2. Hebrew Bible, Exodus, 23.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heresy, as false belief • Heresy, as schism • Scripture, as weapon/criterion against heresy

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 217; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 66

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23.7 מִדְּבַר־שֶׁקֶר תִּרְחָק וְנָקִי וְצַדִּיק אַל־תַּהֲרֹג כִּי לֹא־אַצְדִּיק רָשָׁע׃'' None

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23.7 Keep thee far from a false matter; and the innocent and righteous slay thou not; for I will not justify the wicked.'' None

3. Hebrew Bible, Genesis, 1.1-1.2, 1.26-1.27, 2.7, 3.1, 3.9, 3.21-3.22, 4.1, 4.8, 4.10, 4.14, 4.16, 4.23, 5.24, 6.1-6.4, 6.6 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Eristic, connection with heresy • Gnosticism, assimilation of other heresies to • Heresy • Heresy, • Heresy, heretic • Heresy, human origin of • Irenaeus, Against Heresies • Irenaeus, on heresy and sophism • Marriage, heretical contempt for • Origen, strategies for linking heresy with various others • Philosophy, assimilation of heresy to • Platonism, heretics unfaithful to • Scripture, as weapon/criterion against heresy • Sophistry, heresy connected to • Succession, heretical succession • heresy • heresy and heretics • heresy, engagement with, in Christian writings • heresy, heretics, heretical • heresy/heretical/heretics • heretic arguments, answered by, minim • heretics (minim) • heretics, heresiology, Jewish • women, as centerpieces of heresies • Ḥelbo (R.), Heresy • – rabbi and heretic(s)

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 176, 178, 181, 182, 184, 188, 189, 193, 199, 200, 201, 207, 208; Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159; Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 57; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 318; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 73, 143, 206, 207, 220, 221, 306, 307, 339, 365, 395, 421, 496; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 279; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 340; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 74; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 64, 65, 78, 227, 228; Kessler (2004), Bound by the Bible: Jews, Christians and the Sacrifice of Isaac, 25; Kosman (2012), Gender and Dialogue in the Rabbinic Prism, 182; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 292; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54, 200, 206, 223, 224, 235, 248, 253, 353, 374, 376, 380, 381; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139, 207; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 28; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134, 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134, 135

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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ ^1.1 וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ ^1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ ^1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ ^1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^2.7 וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ ^3.1 וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ ^3.1 וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ ^3.9 וַיִּקְרָא יְהוָה אֱלֹהִים אֶל־הָאָדָם וַיֹּאמֶר לוֹ אַיֶּכָּה׃ ^3.21 וַיַּעַשׂ יְהוָה אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵׁם׃ ^3.22 וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ ^4.1 וְהָאָדָם יָדַע אֶת־חַוָּה אִשְׁתּוֹ וַתַּהַר וַתֵּלֶד אֶת־קַיִן וַתֹּאמֶר קָנִיתִי אִישׁ אֶת־יְהוָה׃ ^4.1 וַיֹּאמֶר מֶה עָשִׂיתָ קוֹל דְּמֵי אָחִיךָ צֹעֲקִים אֵלַי מִן־הָאֲדָמָה׃ ^4.8 וַיֹּאמֶר קַיִן אֶל־הֶבֶל אָחִיו וַיְהִי בִּהְיוֹתָם בַּשָּׂדֶה וַיָּקָם קַיִן אֶל־הֶבֶל אָחִיו וַיַּהַרְגֵהוּ׃' ^4.14 הֵן גֵּרַשְׁתָּ אֹתִי הַיּוֹם מֵעַל פְּנֵי הָאֲדָמָה וּמִפָּנֶיךָ אֶסָּתֵר וְהָיִיתִי נָע וָנָד בָּאָרֶץ וְהָיָה כָל־מֹצְאִי יַהַרְגֵנִי׃ ^4.16 וַיֵּצֵא קַיִן מִלִּפְנֵי יְהוָה וַיֵּשֶׁב בְּאֶרֶץ־נוֹד קִדְמַת־עֵדֶן׃ ^5.24 וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת־הָאֱלֹהִים וְאֵינֶנּוּ כִּי־לָקַח אֹתוֹ אֱלֹהִים׃ ^6.1 וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ ^6.1 וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ ^6.2 וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ ^6.2 מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ ^6.3 וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ ^6.4 הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ ^6.6 וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃'' None

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1.1 In the beginning God created the heaven and the earth. ^1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters. ^1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. ^3.1 Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’ ^3.9 And the LORD God called unto the man, and said unto him: ‘Where art thou?’ ^3.21 And the LORD God made for Adam and for his wife garments of skins, and clothed them. ^3.22 And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’ ^4.1 And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’ ^4.8 And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. ^4.10 And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground. ^4.14 Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’ ^4.16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. ^5.24 And Enoch walked with God, and he was not; for God took him. ^6.1 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, ^6.2 that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose. ^6.3 And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ ^6.4 The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown. ^6.6 And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.' ' None

4. Hebrew Bible, Numbers, 24.17, 25.8 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Exegesis, heresy as erroneous exegesis • Heresy, interior to Church • Hippolytus of Rome, Refutation of All Heresies • Satan, and heresy • heresy, Jewish origins denied • heresy/heretical/heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 487; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 340; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 14

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24.17 אֶרְאֶנּוּ וְלֹא עַתָּה אֲשׁוּרֶנּוּ וְלֹא קָרוֹב דָּרַךְ כּוֹכָב מִיַּעֲקֹב וְקָם שֵׁבֶט מִיִּשְׂרָאֵל וּמָחַץ פַּאֲתֵי מוֹאָב וְקַרְקַר כָּל־בְּנֵי־שֵׁת׃ ^25.8 וַיָּבֹא אַחַר אִישׁ־יִשְׂרָאֵל אֶל־הַקֻּבָּה וַיִּדְקֹר אֶת־שְׁנֵיהֶם אֵת אִישׁ יִשְׂרָאֵל וְאֶת־הָאִשָּׁה אֶל־קֳבָתָהּ וַתֵּעָצַר הַמַּגֵּפָה מֵעַל בְּנֵי יִשְׂרָאֵל׃'' None

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24.17 I see him, but not now; I behold him, but not nigh; There shall step forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of Seth. ^25.8 And he went after the man of Israel into the chamber, and thrust both of them through, the man of Israel, and the woman through her belly. So the plague was stayed from the children of Israel.'' None

5. Hebrew Bible, Proverbs, 27.10 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Philosophy, assimilation of heresy to • heresy/-ies

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 370; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 96

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27.10 Thine own friend, and thy father’s friend, forsake not; Neither go into thy brother’s house in the day of thy calamity; Better is a neighbour that is near than a brother far off.'' None

6. Hebrew Bible, Psalms, 1.1, 21.17, 94.9, 116.15, 139.22 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heresy • Heresy, • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Origen, tension between exclusive and inclusive accounts of heresy • Origen, themes on heresy in the Commentary on Matthew • Scripture, as weapon/criterion against heresy • church, heresy dividing • heresy • heresy and heretics • heresy, church divided by • heresy/-ies • heretics and heresy

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 226; Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 73; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 207, 515, 516, 531, 532; Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 185; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 356; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 19; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52, 134, 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 52, 134, 135; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 174, 183; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 65

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1.1 אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ ^94.9 הֲנֹטַע אֹזֶן הֲלֹא יִשְׁמָע אִם־יֹצֵר עַיִן הֲלֹא יַבִּיט׃ ^116.15 יָקָר בְּעֵינֵי יְהוָה הַמָּוְתָה לַחֲסִידָיו׃ ^139.22 תַּכְלִית שִׂנְאָה שְׂנֵאתִים לְאוֹיְבִים הָיוּ לִי׃' ' None

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1.1 HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful. ^94.9 He that planted the ear, shall He not hear? He that formed the eye, shall He not see? ^116.15 Precious in the sight of the LORD Is the death of His saints. ^139.22 I hate them with utmost hatred; I count them mine enemies.' ' None

7. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Origen, tension between exclusive and inclusive accounts of heresy • heresy

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 515, 516; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 28

8. Hebrew Bible, 2 Kings, 2.1, 2.3, 2.9-2.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heresy • Heresy, • Heresy, alterity/otherness/exteriority of • Jewish succession, as origin of heresies • Marriage, heretical contempt for • Origen, strategies for linking heresy with various others • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • heretics, heresiology, Jewish • – rabbi and heretic(s)

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 193; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 1, 491, 492, 493; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 65; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 139; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40

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2.1 וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃ ^2.1 וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃ ^2.3 וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃ ^2.9 וַיְהִי כְעָבְרָם וְאֵלִיָּהוּ אָמַר אֶל־אֱלִישָׁע שְׁאַל מָה אֶעֱשֶׂה־לָּךְ בְּטֶרֶם אֶלָּקַח מֵעִמָּךְ וַיֹּאמֶר אֱלִישָׁע וִיהִי־נָא פִּי־שְׁנַיִם בְּרוּחֲךָ אֵלָי׃' ^2.11 וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃'' None

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2.1 And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal. ^2.3 And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’— ^2.9 And it came to pass, when they were gone over, that Elijah said unto Elisha: ‘Ask what I shall do for thee, before I am taken from thee.’ And Elisha said: ‘I pray thee, let a double portion of thy spirit be upon me.’ ^2.10 And he said: ‘Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.’ ^2.11 And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven.' ' None

9. Hebrew Bible, Amos, 4.13 (8th cent. BCE - 6th cent. BCE)
Tagged with subjects: • heresy • heresy and heretics • heresy, and Christian exegesis • heresy, engagement with, in Christian writings

Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 2, 74; Hayes (2022), The Literature of the Sages: A Re-Visioning, 392; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 253, 254, 269; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134, 135; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134, 135

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4.13 כִּי הִנֵּה יוֹצֵר הָרִים וּבֹרֵא רוּחַ וּמַגִּיד לְאָדָם מַה־שֵּׂחוֹ עֹשֵׂה שַׁחַר עֵיפָה וְדֹרֵךְ עַל־בָּמֳתֵי אָרֶץ יְהוָה אֱלֹהֵי־צְבָאוֹת שְׁמוֹ׃'' None

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4.13 For, lo, He that formeth the mountains, and createth the wind, And declareth unto man what is his thought, That maketh the morning darkness, And treadeth upon the high places of the earth; The LORD, the God of hosts, is His name.'' None

10. Hebrew Bible, Isaiah, 14.5, 29.13, 44.6, 57.8 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, reduction of diverse heresies to common errors • Epicureanism, heresy assimilated to • Gnosticism, assimilation of other heresies to • Heresy, division/multiplicity of • Heresy, human origin of • Marriage, heretical contempt for • Martyr, Justin, use of Greek models for heresy • Satan, and heresy • Scripture, as weapon/criterion against heresy • Sophistry, heresy connected to • heresy and heretics • heresy, punishment of, in Sasanian courts • heretics as mocking realists • realism, legal, and heretics • Ḥelbo (R.), Heresy • – rabbi and heretic(s)

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 66, 67, 75, 362, 363, 461; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 74; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 228; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 77; Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 120; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 52

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14.5 שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃ ^29.13 וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ ^44.6 כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ ^57.8 וְאַחַר הַדֶּלֶת וְהַמְּזוּזָה שַׂמְתְּ זִכְרוֹנֵךְ כִּי מֵאִתִּי גִּלִּית וַתַּעֲלִי הִרְחַבְתְּ מִשְׁכָּבֵךְ וַתִּכְרָת־לָךְ מֵהֶם אָהַבְתְּ מִשְׁכָּבָם יָד חָזִית׃'' None

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14.5 The LORD hath broken the staff of the wicked, the sceptre of the rulers, ^29.13 And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote; ^44.6 Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. ^57.8 And behind the doors and the posts Hast thou set up thy symbol; For thou hast uncovered, and art gone up from Me, Thou hast enlarged thy bed, And chosen thee of them Whose bed thou lovedst, Whose hand thou sawest.'' None

11. Hebrew Bible, Jeremiah, 17.11 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Exegesis, heresy as erroneous exegesis • Heresy, interior to Church • Origen, exclusive account of sects and heresy • heresy

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 509, 510; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 24

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17.11 קֹרֵא דָגַר וְלֹא יָלָד עֹשֶׂה עֹשֶׁר וְלֹא בְמִשְׁפָּט בַּחֲצִי ימו יָמָיו יַעַזְבֶנּוּ וּבְאַחֲרִיתוֹ יִהְיֶה נָבָל׃'' None

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17.11 As the partridge that broodeth over young which she hath not brought forth, So is he that getteth riches, and not by right; In the midst of his days he shall leave them, And at his end he shall be a fool.'' None

12. Hesiod, Works And Days, 78, 81 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Eristic, connection with heresy • Irenaeus, on heresy and sophism • Myth, associated with heresy • Sophistry, heresy connected to • women, as centerpieces of heresies

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 137

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78 ψεύδεά θʼ αἱμυλίους τε λόγους καὶ ἐπίκλοπον ἦθος⁸¹ Πανδώρην, ὅτι πάντες Ὀλύμπια δώματʼ ἔχοντες ' None

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78 Formed out of clay, at Cronus’ son’s behest,⁸¹ And cinctured, while the Graces and Seduction ' None

13. Hebrew Bible, Ezekiel, 24.16 (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Heresy • – rabbi and heretic(s)

Found in books: Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 64, 65; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40

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24.16 בֶּן־אָדָם הִנְנִי לֹקֵחַ מִמְּךָ אֶת־מַחְמַד עֵינֶיךָ בְּמַגֵּפָה וְלֹא תִסְפֹּד וְלֹא תִבְכֶּה וְלוֹא תָבוֹא דִּמְעָתֶךָ׃'' None

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24.16 ’Son of man, behold, I take away from thee the desire of thine eyes with a stroke; yet neither shalt thou make lamentation nor weep, neither shall thy tears run down.'' None

14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Blasphemy, heresy as • Epicureanism, heresy assimilated to • Irenaeus, on heresy and paganism • Paganism, heresy assimilated to • heresy, heretics, heretical

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 353, 354

^29e τόδε ὁ συνιστὰς συνέστησεν. ἀγαθὸς ἦν, ἀγαθῷ δὲ οὐδεὶς περὶ οὐδενὸς οὐδέποτε ἐγγίγνεται φθόνος· τούτου δʼ ἐκτὸς ὢν πάντα ὅτι μάλιστα ἐβουλήθη γενέσθαι παραπλήσια ἑαυτῷ. ΤΙ. ταύτην δὴ γενέσεως καὶ κόσμου μάλιστʼ ἄν τις ἀρχὴν κυριωτάτην'' None

^29e constructed Becoming and the All. He was good, and in him that is good no envy ariseth ever concerning anything; and being devoid of envy He desired that all should be, so far as possible, like unto Himself. Tim. This principle, then, we shall be wholly right in accepting from men of wisdom as being above all the supreme originating principle of Becoming and the Cosmos.'' None

15. Hebrew Bible, Daniel, 7.9, 9.27 (2nd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • Heresy • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Irenaeus, Against Heresies • Origen, themes on heresy in the Commentary on Matthew • heretic arguments, answered by, minim • – rabbi and heretic(s)

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 23; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 521, 531, 532; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 77; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 292; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 110, 525

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7.9 חָזֵה הֲוֵית עַד דִּי כָרְסָוָן רְמִיו וְעַתִּיק יוֹמִין יְתִב לְבוּשֵׁהּ כִּתְלַג חִוָּר וּשְׂעַר רֵאשֵׁהּ כַּעֲמַר נְקֵא כָּרְסְיֵהּ שְׁבִיבִין דִּי־נוּר גַּלְגִּלּוֹהִי נוּר דָּלִק׃ ^9.27 וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃'' None

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7.9 I beheld Till thrones were placed, And one that was ancient of days did sit: His raiment was as white snow, And the hair of his head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. ^9.27 And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’'' None

16. Philo of Alexandria, On The Confusion of Tongues, 2, 14 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Scripture, as weapon/criterion against heresy • heresy • heresy, heretics, heresiology

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 202; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 251; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 82

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2 Those who are discontented at the constitution under which their fathers have lived, being always eager to blame and to accuse the laws, being impious men, use these and similar instances as foundations for their impiety, saying, "Are ye even now speaking boastfully concerning your precepts, as if they contained the rules of truth itself? For, behold, the books which you call the sacred scriptures do also contain fables, at which you are accustomed to laugh, when you hear others relating to them." ¹⁴ Those, then, who put these things together, and cavil at them, and raise malicious objections, will be easily refuted separately by those who can produce ready solutions of all such questions as arise from the plain words of the law, arguing in a spirit far from contentious, and not encountering them by sophisms drawn from any other source, but following the connection of natural consequences, which does not permit them to stumble, but which easily puts aside any impediments that arise, so that the course of their arguments proceeds without any interruption or mishap. '' None

17. Anon., Didache, 8.2, 11.1-11.2, 12.4 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Ignatius of Antioch, on terminology for heresy • Irenaeus, Against Heresies • Irenaeus, on heresy and sophism • Simon of Samaria, as source of all heresy • Simplicity, Virtue of simplicity versus heresy • Sophistry, heresy connected to • heresy • heresy, heretics

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 77; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 27, 148; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 252; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72

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8.2 But let not your fasts be with the hypocrites; Matthew 6:16 for they fast on the second and fifth day of the week; but fast on the fourth day and the Preparation (Friday). Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Your name. Your kingdom come. Your will be done, as in heaven, so on earth. Give us today our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Yours is the power and the glory forever. Thrice in the day thus pray. ' "^11.1 Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " "^11.2 Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him. " ^12.4 But let every one that comes in the name of the Lord be received, and afterward you shall prove and know him; for you shall have understanding right and left. If he who comes is a wayfarer, assist him as far as you are able; but he shall not remain with you, except for two or three days, if need be. But if he wills to abide with you, being an artisan, let him work and eat; 2 Thessalonians 3:10 but if he has no trade, according to your understanding see to it that, as a Christian, he shall not live with you idle. But if he wills not to do, he is a Christ-monger. Watch that you keep aloof from such. '' None

18. Clement of Rome, 1 Clement, 43.2, 55.1, 55.3, 55.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Rome, on terminology for heresy • Clement of Rome, on the causes of heresy • Heretics {see also Gnostics; Marcionites) • Satan, and heresy • heresy, Rabbinic Judaism • heresy, Rabbinic Judaism, handling of dispute • heresy, heroes, martyrs as

Found in books: Avemarie, van Henten, and Furstenberg (2023), Jewish Martyrdom in Antiquity, 298; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 14, 20; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 541; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 147

55 To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens from destruction. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. ^43.2 And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those ministers before mentioned, when the blessed Moses also, a faithful servant in all his house, noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordices which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the tribes to bring him their rods, each one being inscribed with the name of the tribe. And he took them and bound them together, and sealed them with the rings of the princes of the tribes, and laid them up in the tabernacle of witness on the table of God. And having shut the doors of the tabernacle, he sealed the keys, as he had done the rods, and said to them, Men and brethren, the tribe whose rod shall blossom has God chosen to fulfil the office of the priesthood, and to minister unto Him. And when the morning had come, he assembled all Israel, six hundred thousand men, and showed the seals to the princes of the tribes, and opened the tabernacle of witness, and brought forth the rods. And the rod of Aaron was found not only to have blossomed, but to bear fruit upon it. What think ye, beloved? Did not Moses know beforehand that this would happen? Undoubtedly he knew; but he acted thus, that there might be no sedition in Israel, and that the name of the true and only God might be glorified; to whom be glory for ever and ever. Amen. ^55.1 To bring forward some examples from among the heathen: Many kings and princes, in times of pestilence, when they had been instructed by an oracle, have given themselves up to death, in order that by their own blood they might deliver their fellow citizens from destruction. Many have gone forth from their own cities, that so sedition might be brought to an end within them. We know many among ourselves who have given themselves up to bonds, in order that they might ransom others. Many, too, have surrendered themselves to slavery, that with the price which they received for themselves, they might provide food for others. Many women also, being strengthened by the grace of God, have performed numerous manly exploits. The blessed Judith, when her city was besieged, asked of the elders permission to go forth into the camp of the strangers; and, exposing herself to danger, she went out for the love which she bare to her country and people then besieged; and the Lord delivered Holofernes into the hands of a woman. Judith 8:30 Esther also, being perfect in faith, exposed herself to no less danger, in order to deliver the twelve tribes of Israel from impending destruction. For with fasting and humiliation she entreated the everlasting God, who sees all things; and He, perceiving the humility of her spirit, delivered the people for whose sake she had encountered peril. ' None

19. Ignatius, To The Philadelphians, 2.2, 6.1-6.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Rome, novelty of heresy • Heresy, novelty of • Heresy, reduction/amalgamation of • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Satan, and heresy • Scripture, as weapon/criterion against heresy • heresies, heretic, believers • heresy, heretics

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 190; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 18, 22, 23, 24, 25, 198; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 252, 291

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2.2 For many specious wolves with baneful delights lead captive the runners in God's race; but, where ye are at one, they will find no place. " ^6.1 But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. ^6.2 Shun ye therefore the wicked arts and plottings of the prince of this world, lest haply ye be crushed by his devices, and wax weak in your love. But assemble yourselves all together with undivided heart. '" None

20. Ignatius, To The Ephesians, 4.2, 7.1, 10.2, 19.2-19.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Rome, on terminology for heresy • Heresy • Heresy, exclusion of • Heresy, novelty of • Heresy, reduction/amalgamation of • Hippolytus of Rome, Refutation of All Heresies • Ignatius of Antioch, on terminology for heresy • Irenaeus, Against Heresies • heresies, heretic, believers • heresies, heretic, viewpoints • heresy • heresy, heretics

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 190, 192; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 210; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 24, 25; Goldhill (2022), The Christian Invention of Time: Temporality and the Literature of Late Antiquity, 298; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 295; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 19; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 206

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4.2 And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always. ^7.1 For some are wont of malicious guile to hawk about the Name, while they do certain other things unworthy of God. These men ye ought to shun, as wild- beasts; for they are mad dogs, biting by stealth; against whom ye ought to be on your guard, for they are hard to heal. ^10.2 Against their outbursts of wrath be ye meek; against their proud words be ye humble; against their railings set ye your prayers; against their errors be ye stedfast in the faith; against their fierceness be ye gentle. And be not zealous to imitate them by requital. ^19.2 How then were they made manifest to the ages? A star shone forth in the heaven above all the stars; and its light was unutterable, and its strangeness caused amazement; and all the rest of the constellations with the sun and moon formed themselves into a chorus about the star; but the star itself far outshone them all; and there was perplexity to know whence came this strange appearance which was so unlike them. ^19.3 From that time forward every sorcery and every spell was dissolved, the ignorance of wickedness vanished away, the ancient kingdom was pulled down, when God appeared in the likeness of man unto newness of everlasting life; and that which had been perfected in the counsels of God began to take effect. Thence all things were perturbed, because the abolishing of death was taken in hand. '' None

21. Ignatius, To The Magnesians, 1.2, 8.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Rome, on terminology for heresy • Heresy, exclusion of • Heresy, reduction/amalgamation of • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Satan, and heresy • heresies, heretic, viewpoints • heresy, heretics

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 192; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 18, 23; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 252

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1.2 For being counted worthy to bear a most godly name, in these bonds, which I carry about, I sing the praise of the churches; and I pray that there may be in them union of the flesh and of the spirit which are Jesus Christ's, our never-failing life -- an union of faith and of love which is preferred before all things, and -- what is more than all -- an union with Jesus and with the Father; in whom if we endure patiently all the despite of the prince of this world and escape therefrom, we shall attain unto God. " ^8.1 Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: '" None

22. Ignatius, To The Trallians, 6.1 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Rome, on terminology for heresy • Heresy, exclusion of • Heresy, reduction/amalgamation of • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Satan, and heresy • heresy, heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 23; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 252

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6.1 I exhort you therefore -- yet not I, but the love of Jesus Christ -- take ye only Christian food, and abstain from strange herbage, which is heresy: '' None

23. Josephus Flavius, Jewish Antiquities, 13.171, 18.9, 18.11-18.22 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Sophistry, heresy connected to • heresy • heresy, and consensus • heresy, condemnation of novelty • tannaim, treatment of heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 41, 61; Osborne (2001), Irenaeus of Lyons, 151

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13.171 Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν. ^18.9 Οὐιτέλλιος δὲ εἰς τὴν ̓Ιουδαίαν ἀφικόμενος ἐπὶ ̔Ιεροσολύμων ἀνῄει, καὶ ἦν γὰρ αὐτοῖς ἑορτὴ πάτριος, πάσχα δὲ καλεῖται, δεχθεὶς μεγαλοπρεπῶς Οὐιτέλλιος τὰ τέλη τῶν ὠνουμένων καρπῶν ἀνίησιν εἰς τὸ πᾶν τοῖς ταύτῃ κατοικοῦσιν καὶ τὴν στολὴν τοῦ ἀρχιερέως καὶ τὸν πάντα αὐτοῦ κόσμον συνεχώρησεν ἐν τῷ ἱερῷ κειμένην ὑπὸ τοῖς ἱερεῦσιν ἔχειν τὴν ἐπιμέλειαν, καθότι καὶ πρότερον ἦν αὐτοῖς ἐξουσία.' "^18.9 οὕτως ἄρα ἡ τῶν πατρίων καίνισις καὶ μεταβολὴ μεγάλας ἔχει ῥοπὰς τοῦ ἀπολουμένου τοῖς συνελθοῦσιν, εἴ γε καὶ ̓Ιούδας καὶ Σάδδωκος τετάρτην φιλοσοφίαν ἐπείσακτον ἡμῖν ἐγείραντες καὶ ταύτης ἐραστῶν εὐπορηθέντες πρός τε τὸ παρὸν θορύβων τὴν πολιτείαν ἐνέπλησαν καὶ τῶν αὖθις κακῶν κατειληφότων ῥίζας ἐφυτεύσαντο τῷ ἀσυνήθει πρότερον φιλοσοφίας τοιᾶσδε: ^18.11 ̓Ιουδαίοις φιλοσοφίαι τρεῖς ἦσαν ἐκ τοῦ πάνυ ἀρχαίου τῶν πατρίων, ἥ τε τῶν ̓Εσσηνῶν καὶ ἡ τῶν Σαδδουκαίων, τρίτην δὲ ἐφιλοσόφουν οἱ Φαρισαῖοι λεγόμενοι. καὶ τυγχάνει μέντοι περὶ αὐτῶν ἡμῖν εἰρημένα ἐν τῇ δευτέρᾳ βίβλῳ τοῦ ̓Ιουδαϊκοῦ πολέμου, μνησθήσομαι δ' ὅμως καὶ νῦν αὐτῶν ἐπ' ὀλίγον." "^18.11 ἐρασθεὶς δὲ ̔Ηρωδιάδος τῆς τούτου γυναικός, θυγάτηρ δὲ ἦν ̓Αριστοβούλου καὶ οὗτος ἀδελφὸς αὐτῶν, ̓Αγρίππου δὲ ἀδελφὴ τοῦ μεγάλου, τολμᾷ λόγων ἅπτεσθαι περὶ γάμου. καὶ δεξαμένης συνθῆκαι γίνονται μετοικίσασθαι παρ' αὐτόν, ὁπότε ἀπὸ ̔Ρώμης παραγένοιτο. ἦν δὲ ἐν ταῖς συνθήκαις ὥστε καὶ τοῦ ̓Αρέτα τὴν θυγατέρα ἐκβαλεῖν." "^18.12 Οἵ τε γὰρ Φαρισαῖοι τὴν δίαιταν ἐξευτελίζουσιν οὐδὲν ἐς τὸ μαλακώτερον ἐνδιδόντες, ὧν τε ὁ λόγος κρίνας παρέδωκεν ἀγαθῶν ἕπονται τῇ ἡγεμονίᾳ περιμάχητον ἡγούμενοι τὴν φυλακὴν ὧν ὑπαγορεύειν ἠθέλησεν. τιμῆς γε τοῖς ἡλικίᾳ προήκουσιν παραχωροῦσιν οὐδ' ἐπ' ἀντιλέξει τῶν εἰσηγηθέντων ταῦτα οἱ θράσει ἐπαιρόμενοι." '^18.12 Οὐιτέλλιος δὲ παρασκευασάμενος ὡς εἰς πόλεμον τὸν πρὸς ̓Αρέταν δυσὶ τάγμασιν ὁπλιτῶν ὅσοι τε περὶ αὐτὰ ψιλοὶ καὶ ἱππεῖς συμμαχοῦντες ἐκ τῶν ὑπὸ ̔Ρωμαίοις βασιλειῶν ἀγόμενος, ἐπὶ τῆς Πέτρας ἠπείγετο καὶ ἔσχε Πτολεμαί̈δα.' "^18.13 ̔Ηρώδῃ τῷ μεγάλῳ θυγατέρες ἐκ Μαριάμμης τῆς ̔Υρκανοῦ θυγατρὸς γίνονται δύο, Σαλαμψιὼ μὲν ἡ ἑτέρα, ἣ γαμεῖται Φασαήλῳ τῷ αὐτῆς ἀνεψιῷ Φασαήλου παιδὶ ὄντι τοῦ ̔Ηρώδου ἀδελφοῦ δεδωκότος τοῦ πατρὸς αὐτήν, Κύπρος δὲ ̓Αντιπάτρῳ καὶ αὐτὴ ἀνεψιῷ ̔Ηρώδου παιδὶ τῆς ἀδελφῆς Σαλώμης. ^18.13 πράσσεσθαί τε εἱμαρμένῃ τὰ πάντα ἀξιοῦντες οὐδὲ τοῦ ἀνθρωπείου τὸ βουλόμενον τῆς ἐπ' αὐτοῖς ὁρμῆς ἀφαιροῦνται δοκῆσαν τῷ θεῷ κρίσιν γενέσθαι καὶ τῷ ἐκείνης βουλευτηρίῳ καὶ τῶν ἀνθρώπων τῷ ἐθελήσαντι προσχωρεῖν μετ' ἀρετῆς ἢ κακίας." '^18.14 ̓Αλεξάνδρῳ δὲ Τιγράνης ὁμώνυμος τῷ ἀδελφῷ γίνεται παῖς καὶ βασιλεὺς ̓Αρμενίας ὑπὸ Νέρωνος ἐκπέμπεται υἱός τε ̓Αλέξανδρος αὐτῷ γίνεται. γαμεῖ δ' οὗτος ̓Αντιόχου τοῦ Κομμαγηνῶν βασιλέως θυγατέρα ̓Ιωτάπην, ἡσίοδός τε τῆς ἐν Κιλικίᾳ Οὐεσπασιανὸς αὐτὸν ἵσταται βασιλέα." "^18.14 ἀθάνατόν τε ἰσχὺν ταῖς ψυχαῖς πίστις αὐτοῖς εἶναι καὶ ὑπὸ χθονὸς δικαιώσεις τε καὶ τιμὰς οἷς ἀρετῆς ἢ κακίας ἐπιτήδευσις ἐν τῷ βίῳ γέγονεν, καὶ ταῖς μὲν εἱργμὸν ἀίδιον προτίθεσθαι, ταῖς δὲ ῥᾳστώνην τοῦ ἀναβιοῦν.' "^18.15 καὶ δι' αὐτὰ τοῖς τε δήμοις πιθανώτατοι τυγχάνουσιν καὶ ὁπόσα θεῖα εὐχῶν τε ἔχεται καὶ ἱερῶν ποιήσεως ἐξηγήσει τῇ ἐκείνων τυγχάνουσιν πρασσόμενα. εἰς τοσόνδε ἀρετῆς αὐτοῖς αἱ πόλεις ἐμαρτύρησαν ἐπιτηδεύσει τοῦ ἐπὶ πᾶσι κρείσσονος ἔν τε τῇ διαίτῃ τοῦ βίου καὶ λόγοις." "^18.15 οὐ μὴν ἐπὶ πλεῖόν γε ̔Ηρώδης ἐνέμεινε τοῖς δεδογμένοις, καίτοι γε οὐδ' ὣς ἀρκοῦντα ἦν: ἐν γὰρ Τύρῳ παρὰ συνουσίαν ὑπὸ οἴνου γενομένων αὐτοῖς λοιδοριῶν, ἀνεκτὸν οὐχ ἡγησάμενος ̓Αγρίππας τοῦ ̔Ηρώδου τε ἐπονειδίσαντος εἰς ἀπορίαν καὶ τροφῆς ἀναγκαίας μετάδοσιν, ὡς Φλάκκον τὸν ὑπατικὸν εἴσεισιν φίλον ἐπὶ ̔Ρώμης τὰ μάλιστα αὐτῷ γεγονότα πρότερον: Συρίαν δὲ ἐν τῷ τότε διεῖπεν." '^18.16 Σαδδουκαίοις δὲ τὰς ψυχὰς ὁ λόγος συναφανίζει τοῖς σώμασι, φυλακῇ δὲ οὐδαμῶς τινων μεταποίησις αὐτοῖς ἢ τῶν νόμων: πρὸς γὰρ τοὺς διδασκάλους σοφίας, ἣν μετίασιν, ἀμφιλογεῖν ἀρετὴν ἀριθμοῦσιν. ^18.16 ἡ δὲ ὑπισχνεῖτο, καὶ ὁ ̓Αλέξανδρος πέντε τάλαντα αὐτοῖς ἐν τῇ ̓Αλεξανδρείᾳ δοὺς τὸ λοιπὸν ἐν Δικαιαρχείᾳ γενομένοις παρέξειν ἐπηγγέλλετο, δεδιὼς τοῦ ̓Αγρίππου τὸ εἰς τὰ ἀναλώματα ἕτοιμον. καὶ Κύπρος μὲν ἀπαλλάξασα τὸν ἄνδρα ἐπὶ τῆς ̓Ιταλίας πλευσούμενον αὐτὴ μετὰ τῶν τέκνων ἐπὶ ̓Ιουδαίας ἀνέζευξεν.' "^18.17 εἰς ὀλίγους δὲ ἄνδρας οὗτος ὁ λόγος ἀφίκετο, τοὺς μέντοι πρώτους τοῖς ἀξιώμασι, πράσσεταί τε ἀπ' αὐτῶν οὐδὲν ὡς εἰπεῖν: ὁπότε γὰρ ἐπ' ἀρχὰς παρέλθοιεν, ἀκουσίως μὲν καὶ κατ' ἀνάγκας, προσχωροῦσι δ' οὖν οἷς ὁ Φαρισαῖος λέγει διὰ τὸ μὴ ἄλλως ἀνεκτοὺς γενέσθαι τοῖς πλήθεσιν." "^18.17 οὔτε γὰρ πρεσβειῶν ὑποδοχὰς ἐκ τοῦ ὀξέος ἐποιεῖτο ἡγεμόσι τε ἢ ἐπιτρόποις ὑπ' αὐτοῦ σταλεῖσιν οὐδεμία ἦν διαδοχή, ὁπότε μὴ φθαῖεν τετελευτηκότες: ὅθεν καὶ δεσμωτῶν ἀκροάσεως ἀπερίοπτος ἦν." '^18.18 ̓Εσσηνοῖς δὲ ἐπὶ μὲν θεῷ καταλείπειν φιλεῖ τὰ πάντα ὁ λόγος, ἀθανατίζουσιν δὲ τὰς ψυχὰς περιμάχητον ἡγούμενοι τοῦ δικαίου τὴν πρόσοδον. ^18.18 τιμία δὲ ἦν ̓Αντωνία Τιβερίῳ εἰς τὰ πάντα συγγενείας τε ἀξιώματι, Δρούσου γὰρ ἦν ἀδελφοῦ αὐτοῦ γυνή, καὶ ἀρετῇ τοῦ σώφρονος: νέα γὰρ χηρεύειν παρέμεινεν γάμῳ τε ἀπεῖπεν τῷ πρὸς ἕτερον καίπερ τοῦ Σεβαστοῦ κελεύοντός τινι γαμεῖσθαι, καὶ λοιδοριῶν ἀπηλλαγμένον διεσώσατο αὐτῆς τὸν βίον.' "^18.19 ἐπεὶ δ' ὁ Καῖσαρ περιοδεύσας τὸν ἱππόδρομον λαμβάνει τὸν ̓Αγρίππαν ἑστηκότα, “καὶ μὴν δή, φησίν, Μάκρων, τοῦτον εἶπον δεθῆναι”. τοῦ δὲ ἐπανερομένου ὅντινα, “̓Αγρίππαν γε” εἶπεν." "^18.19 εἰς δὲ τὸ ἱερὸν ἀναθήματα στέλλοντες θυσίας ἐπιτελοῦσιν διαφορότητι ἁγνειῶν, ἃς νομίζοιεν, καὶ δι' αὐτὸ εἰργόμενοι τοῦ κοινοῦ τεμενίσματος ἐφ' αὑτῶν τὰς θυσίας ἐπιτελοῦσιν. βέλτιστοι δὲ ἄλλως ἄνδρες τὸν τρόπον καὶ τὸ πᾶν πονεῖν ἐπὶ γεωργίᾳ τετραμμένοι." "^18.21 καὶ οὔτε γαμετὰς εἰσάγονται οὔτε δούλων ἐπιτηδεύουσιν κτῆσιν, τὸ μὲν εἰς ἀδικίαν φέρειν ὑπειληφότες, τὸ δὲ στάσεως ἐνδιδόναι ποίησιν, αὐτοὶ δ' ἐφ' ἑαυτῶν ζῶντες διακονίᾳ τῇ ἐπ' ἀλλήλοις ἐπιχρῶνται." '^18.21 οὕτως ἀνεπαχθῶς ὡμίλησε τοῖς ἀνθρώποις. ἐξ ὧν μέγα ὄφελος καὶ τῷ παιδὶ αὐτοῦ παρὰ πᾶσιν κατελέλειπτο τοῖς τε ἄλλοις καὶ μάλιστα τὸ στρατιωτικὸν ἦρτο, ἀρετὴν ἀριθμοῦντες τὸ περὶ τῆς ἀρχῆς ἐκείνῳ περιγενησομένης, εἰ δεήσει, καὶ τελευτᾶν.' "^18.22 ἀξιῶ δέ σε μηδὲν ἀμνημονεῖν ὁμιλήσαντα αὐτῇ μήτ' εὐνοίας τῆς ἐμῆς, ὃς εἰς τοσόνδε ἀξιώματος καθίστημι μέγεθος," ^18.22 ἀποδέκτας δὲ τῶν προσόδων χειροτονοῦντες καὶ ὁπόσα ἡ γῆ φέροι ἄνδρας ἀγαθούς, ἱερεῖς δὲ ἐπὶ ποιήσει σίτου τε καὶ βρωμάτων. ζῶσι δὲ οὐδὲν παρηλλαγμένως, ἀλλ' ὅτι μάλιστα ἐμφέροντες Δακῶν τοῖς πλείστοις λεγομένοις." "' None

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13.171 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes. ^18.9 3. But Vitellius came into Judea, and went up to Jerusalem; it was at the time of that festival which is called the Passover. Vitellius was there magnificently received, and released the inhabitants of Jerusalem from all the taxes upon the fruits that were bought and sold, and gave them leave to have the care of the high priest’s vestments, with all their ornaments, and to have them under the custody of the priests in the temple, which power they used to have formerly, ^18.9 Such were the consequences of this, that the customs of our fathers were altered, and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by their thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundations of our future miseries, by this system of philosophy, which we were before unacquainted withal, ^18.11 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now. ^18.11 However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter. ^18.12 3. Now, for the Pharisees, they live meanly, and despise delicacies in diet; and they follow the conduct of reason; and what that prescribes to them as good for them they do; and they think they ought earnestly to strive to observe reason’s dictates for practice. They also pay a respect to such as are in years; nor are they so bold as to contradict them in any thing which they have introduced; ^18.12 3. So Vitellius prepared to make war with Aretas, having with him two legions of armed men; he also took with him all those of light armature, and of the horsemen which belonged to them, and were drawn out of those kingdoms which were under the Romans, and made haste for Petra, and came to Ptolemais. ^18.13 4. Herod the Great had two daughters by Mariamne, the grand daughter of Hyrcanus; the one was Salampsio, who was married to Phasaelus, her first cousin, who was himself the son of Phasaelus, Herod’s brother, her father making the match; the other was Cypros, who was herself married also to her first cousin Antipater, the son of Salome, Herod’s sister. ^18.13 and when they determine that all things are done by fate, they do not take away the freedom from men of acting as they think fit; since their notion is, that it hath pleased God to make a temperament, whereby what he wills is done, but so that the will of man can act virtuously or viciously. ^18.14 Alexander had a son of the same name with his brother Tigranes, and was sent to take possession of the kingdom of Armenia by Nero; he had a son, Alexander, who married Jotape, the daughter of Antiochus, the king of Commagena; Vespasian made him king of an island in Cilicia. ^18.14 They also believe that souls have an immortal rigor in them, and that under the earth there will be rewards or punishments, according as they have lived virtuously or viciously in this life; and the latter are to be detained in an everlasting prison, but that the former shall have power to revive and live again; ^18.15 Yet did not Herod long continue in that resolution of supporting him, though even that support was not sufficient for him; for as once they were at a feast at Tyre, and in their cups, and reproaches were cast upon one another, Agrippa thought that was not to be borne, while Herod hit him in the teeth with his poverty, and with his owing his necessary food to him. So he went to Flaccus, one that had been consul, and had been a very great friend to him at Rome formerly, and was now president of Syria. ^18.15 on account of which doctrines they are able greatly to persuade the body of the people; and whatsoever they do about divine worship, prayers, and sacrifices, they perform them according to their direction; insomuch that the cities give great attestations to them on account of their entire virtuous conduct, both in the actions of their lives and their discourses also. ^18.16 4. But the doctrine of the Sadducees is this: That souls die with the bodies; nor do they regard the observation of any thing besides what the law enjoins them; for they think it an instance of virtue to dispute with those teachers of philosophy whom they frequent: ^18.16 o she undertook to repay it. Accordingly, Alexander paid them five talents at Alexandria, and promised to pay them the rest of that sum at Dicearchia Puteoli; and this he did out of the fear he was in that Agrippa would soon spend it. So this Cypros set her husband free, and dismissed him to go on with his navigation to Italy, while she and her children departed for Judea. ^18.17 but this doctrine is received but by a few, yet by those still of the greatest dignity. But they are able to do almost nothing of themselves; for when they become magistrates, as they are unwillingly and by force sometimes obliged to be, they addict themselves to the notions of the Pharisees, because the multitude would not otherwise bear them. ^18.17 for he did not admit ambassadors quickly, and no successors were despatched away to governors or procurators of the provinces that had been formerly sent, unless they were dead; whence it was that he was so negligent in hearing the causes of prisoners; ^18.18 5. The doctrine of the Essenes is this: That all things are best ascribed to God. They teach the immortality of souls, and esteem that the rewards of righteousness are to be earnestly striven for; ^18.18 Now Antonia was greatly esteemed by Tiberius on all accounts, from the dignity of her relation to him, who had been his brother Drusus’s wife, and from her eminent chastity; for though she was still a young woman, she continued in her widowhood, and refused all other matches, although Augustus had enjoined her to be married to somebody else; yet did she all along preserve her reputation free from reproach. ^18.19 But when Caesar had gone round the hippodrome, he found Agrippa standing: “For certain,” said he, “Macro, this is the man I meant to have bound;” and when he still asked, “Which of these is to be bound?” he said “Agrippa.” ^18.19 and when they send what they have dedicated to God into the temple, they do not offer sacrifices because they have more pure lustrations of their own; on which account they are excluded from the common court of the temple, but offer their sacrifices themselves; yet is their course of life better than that of other men; and they entirely addict themselves to husbandry. ^18.21 and neither marry wives, nor are desirous to keep servants; as thinking the latter tempts men to be unjust, and the former gives the handle to domestic quarrels; but as they live by themselves, they minister one to another. ^18.21 that it turned greatly to the advantage of his son among all; and, among others, the soldiery were so peculiarly affected to him, that they reckoned it an eligible thing, if need were, to die themselves, if he might but attain to the government. ^18.22 They also appoint certain stewards to receive the incomes of their revenues, and of the fruits of the ground; such as are good men and priests, who are to get their corn and their food ready for them. They none of them differ from others of the Essenes in their way of living, but do the most resemble those Dacae who are called Polistae dwellers in cities. ^18.22 and I desire thee never to be unmindful when thou comest to it, either of my kindness to thee, who set thee in so high a dignity,' ' None

24. Josephus Flavius, Jewish War, 2.122, 2.137, 2.142, 2.162, 2.164, 2.166 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Heresy, division/multiplicity of • Sophistry, heresy connected to • heresy, and consensus

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 31, 67; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 61

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2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "^2.137 Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." ^2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται. ^2.162 Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα, ^2.164 Σαδδουκαῖοι δέ, τὸ δεύτερον τάγμα, τὴν μὲν εἱμαρμένην παντάπασιν ἀναιροῦσιν καὶ τὸν θεὸν ἔξω τοῦ δρᾶν τι κακὸν ἢ ἐφορᾶν τίθενται: ^2.166 καὶ Φαρισαῖοι μὲν φιλάλληλοί τε καὶ τὴν εἰς τὸ κοινὸν ὁμόνοιαν ἀσκοῦντες, Σαδδουκαίων δὲ καὶ πρὸς ἀλλήλους τὸ ἦθος ἀγριώτερον αἵ τε ἐπιμιξίαι πρὸς τοὺς ὁμοίους ἀπηνεῖς ὡς πρὸς ἀλλοτρίους. τοιαῦτα μὲν περὶ τῶν ἐν ̓Ιουδαίοις φιλοσοφούντων εἶχον εἰπεῖν.'" None

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2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. ^2.137 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. ^2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. ^2.162 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate or providence, and to God, ^2.164 But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; ^2.166 Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.'' None

25. Josephus Flavius, Against Apion, 1.26, 1.31, 1.35, 1.42 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heresy, reduction/amalgamation of • Irenaeus, criticism of heretical exegesis generally • Scripture, as weapon/criterion against heresy • heresy, Rabbinic Judaism, influence of Hellenistic Jewish polemic against paganism

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 197, 261, 262; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 543

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1.26 ὅλως δὲ τὸ πάντων ἐναντιώτατον ἱστορίᾳ πράττοντες διατελοῦσι: τῆς μὲν γὰρ ἀληθοῦς ἐστι τεκμήριον ἱστορίας, εἰ περὶ τῶν αὐτῶν ἅπαντες ταὐτὰ καὶ λέγοιεν καὶ γράφοιεν. οἱ δ' εἰ ταῦτα γράψειαν ἑτέρως, οὕτως ἐνόμιζον αὐτοὶ φανεῖσθαι πάντων ἀληθέστατοι." ^1.26 τὸ δὲ δὴ πάντων εὐηθέστατον ἴδωμεν: πυθόμενος γὰρ ταῦτα καὶ περὶ τῶν μελλόντων φοβηθεὶς τοὺς λελωβημένους ἐκείνους, ὧν αὐτῷ καθαρεῦσαι προείρητο τὴν Αἴγυπτον, οὐδὲ τότε τῆς χώρας ἐξήλασεν, ἀλλὰ δεηθεῖσιν αὐτοῖς ἔδωκε πόλιν, ὥς φησι, τὴν πάλαι μὲν οἰκηθεῖσαν ὑπὸ τῶν ποιμένων, Αὔαριν δὲ καλουμένην. ^1.31 θεῶν τε ναοὺς καὶ βωμούς, οἷς ἂν περιτύχωσιν, ἀνατρέπειν. συναινεσάντων δὲ τῶν ἄλλων τὰ δοχθέντα ποιοῦντας διὰ τῆς ἐρήμου πορεύεσθαι, ἱκανῶς δὲ ὀχληθέντας ἐλθεῖν εἰς τὴν οἰκουμένην χώραν καὶ τούς τε ἀνθρώπους ὑβρίζοντας καὶ τὰ ἱερὰ συλῶντας καὶ ἐμπρήσαντας ἐλθεῖν εἰς τὴν νῦν ̓Ιουδαίαν προσαγορευομένην, κτίσαντας' "^1.31 τῶν ἱερέων ἄμικτον καὶ καθαρὸν διαμενεῖ προυνόησαν. δεῖ γὰρ τὸν μετέχοντα τῆς ἱερωσύνης ἐξ ὁμοεθνοῦς γυναικὸς παιδοποιεῖσθαι καὶ μὴ πρὸς χρήματα μηδὲ τὰς ἄλλας ἀποβλέπειν τιμὰς, ἀλλὰ τὸ γένος ἐξετάζειν ἐκ τῶν ἀρχαίων λαμβάνοντα τὴν διαδοχὴν ^1.35 Οὐάρου μάλιστα δὲ καὶ ἐν τοῖς καθ' ἡμᾶς χρόνοις, οἱ περιλειπόμενοι τῶν ἱερέων καινὰ πάλιν ἐκ τῶν ἀρχαίων γραμμάτων συνίστανται καὶ δοκιμάζουσι τὰς ὑπολειφθείσας γυναῖκας. οὐ γὰρ ἐπὶ τὰς αἰχμαλώτους γενομένας προσίενται πολλάκις γεγονυιῶν" "^1.42 δῆλον δ' ἐστὶν ἔργῳ, πῶς ἡμεῖς πρόσιμεν τοῖς ἰδίοις γράμμασι: τοσούτου γὰρ αἰῶνος ἤδη παρῳχηκότος οὔτε προσθεῖναί τις οὐδὲν οὔτε ἀφελεῖν αὐτῶν οὔτε μεταθεῖναι τετόλμηκεν, πᾶσι δὲ σύμφυτόν ἐστιν εὐθὺς ἐκ πρώτης γενέσεως ̓Ιουδαίοις τὸ νομίζειν αὐτὰ θεοῦ δόγματα καὶ τούτοις ἐμμένειν καὶ ὑπὲρ αὐτῶν, εἰ δέοι, θνήσκειν ἡδέως."" None

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1.26 But now let us see the silliest thing of all:—the king, although he had been informed of these things and terrified, with the fear of what was to come, yet did not he even then eject these maimed people out of his country, when it had been foretold him that he was to clear Egypt of them; but as Manetho says, “He then upon their request, gave them that city to inhabit, which had formerly belonged to the shepherds, and was called Avaris; ^1.26 and indeed these do what is of all things the most contrary to true history; for it is the great character of true history that all concerned therein both speak and write the same things; while these men, by writing differently about the same things, think they shall be believed to write with the greatest regard to truth. ^1.31 for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; ^1.31 that the rest commended what he had said with one consent, and did what they had resolved on, and so travelled over the desert. But that the difficulties of the journey being over, they came to a country inhabited, and that there they abused the men, and plundered and burnt their temples, and then came into that land which is called Judea, and there they built a city, and dwelt therein, ^1.35 those priests that survive them compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain; for still they do not admit of those that have been captives, as suspecting that they had conversation with some foreigners; ^1.42 and how firmly we have given credit to those books of our own nation, is evident by what we do; for during so many ages as have already passed, no one has been so bold as either to add any thing to them, to take any thing from them, or to make any change in them; but it becomes natural to all Jews, immediately and from their very birth, to esteem those books to contain divine doctrines, and to persist in them, and, if occasion be, willingly to die for them. '' None

26. Mishnah, Avot, 1.1, 2.14, 3.1, 5.17 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Orthodoxy and Heresy • Sectarianism, heretics • heresy and heretics • heresy, Rabbinic Judaism • heresy, Rabbinic Judaism, authority as unbroken chain from Moses • heresy, Rabbinic Judaism, handling of dispute • heresy, and orthodoxy • – rabbi and heretic(s)

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 538, 541; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 259; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 227; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 5, 72, 76; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 107; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 134, 182; Secunda (2020), The Talmud's Red Fence: Menstrual Impurity and Difference in Babylonian Judaism and its Sasanian Context , 134, 182

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1.1 משֶׁה קִבֵּל תּוֹרָה מִסִּינַי, וּמְסָרָהּ לִיהוֹשֻׁעַ, וִיהוֹשֻׁעַ לִזְקֵנִים, וּזְקֵנִים לִנְבִיאִים, וּנְבִיאִים מְסָרוּהָ לְאַנְשֵׁי כְנֶסֶת הַגְּדוֹלָה. הֵם אָמְרוּ שְׁלשָׁה דְבָרִים, הֱווּ מְתוּנִים בַּדִּין, וְהַעֲמִידוּ תַלְמִידִים הַרְבֵּה, וַעֲשׂוּ סְיָג לַתּוֹרָה: ^1.1 שְׁמַעְיָה וְאַבְטַלְיוֹן קִבְּלוּ מֵהֶם. שְׁמַעְיָה אוֹמֵר, אֱהֹב אֶת הַמְּלָאכָה, וּשְׂנָא אֶת הָרַבָּנוּת, וְאַל תִּתְוַדַּע לָרָשׁוּת: ^3.1 הוּא הָיָה אוֹמֵר, כָּל שֶׁרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. וְכָל שֶׁאֵין רוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ, אֵין רוּחַ הַמָּקוֹם נוֹחָה הֵימֶנּוּ. רַבִּי דוֹסָא בֶן הַרְכִּינַס אוֹמֵר, שֵׁנָה שֶׁל שַׁחֲרִית, וְיַיִן שֶׁל צָהֳרַיִם, וְשִׂיחַת הַיְלָדִים, וִישִׁיבַת בָּתֵּי כְנֵסִיּוֹת שֶׁל עַמֵּי הָאָרֶץ, מוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם: ^3.1 עֲקַבְיָא בֶן מַהֲלַלְאֵל אוֹמֵר, הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאִי אַתָּה בָא לִידֵי עֲבֵרָה. דַּע מֵאַיִן בָּאתָ, וּלְאָן אַתָּה הוֹלֵךְ, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן. מֵאַיִן בָּאתָ, מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לִמְקוֹם עָפָר רִמָּה וְתוֹלֵעָה. וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן, לִפְנֵי מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא: ^5.17 כָּל מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, סוֹפָהּ לְהִתְקַיֵּם. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, אֵין סוֹפָהּ לְהִתְקַיֵּם. אֵיזוֹ הִיא מַחֲלֹקֶת שֶׁהִיא לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת הִלֵּל וְשַׁמַּאי. וְשֶׁאֵינָהּ לְשֵׁם שָׁמַיִם, זוֹ מַחֲלֹקֶת קֹרַח וְכָל עֲדָתוֹ:' ' None

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1.1 Moses received the torah at Sinai and transmitted it to Joshua, Joshua to the elders, and the elders to the prophets, and the prophets to the Men of the Great Assembly. They said three things: Be patient in the administration of justice, raise many disciples and make a fence round the Torah. ^3.1 Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he. ^5.17 Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.' ' None

27. Mishnah, Berachot, 9.5 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • heresy, Jewish origins denied • heresy, and orthodoxy • heresy, definition of • tannaim, treatment of heretics

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 14, 15, 71

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9.5 חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד. לֹא יָקֵל אָדָם אֶת רֹאשׁוֹ כְּנֶגֶד שַׁעַר הַמִּזְרָח, שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקָּדָשִׁים. לֹא יִכָּנֵס לְהַר הַבַּיִת בְּמַקְלוֹ, וּבְמִנְעָלוֹ, וּבְפֻנְדָּתוֹ, וּבְאָבָק שֶׁעַל רַגְלָיו, וְלֹא יַעֲשֶׂנּוּ קַפַּנְדַּרְיָא, וּרְקִיקָה מִקַּל וָחֹמֶר. כָּל חוֹתְמֵי בְרָכוֹת שֶׁהָיוּ בַמִּקְדָּשׁ, הָיוּ אוֹמְרִים מִן הָעוֹלָם. מִשֶּׁקִּלְקְלוּ הַמִּינִין, וְאָמְרוּ, אֵין עוֹלָם אֶלָּא אֶחָד, הִתְקִינוּ שֶׁיְּהוּ אוֹמְרִים, מִן הָעוֹלָם וְעַד הָעוֹלָם. וְהִתְקִינוּ, שֶׁיְּהֵא אָדָם שׁוֹאֵל אֶת שְׁלוֹם חֲבֵרוֹ בַּשֵּׁם, שֶׁנֶּאֱמַר (רות ב) וְהִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים יְיָ עִמָּכֶם, וַיֹּאמְרוּ לוֹ, יְבָרֶכְךָ יְיָ. וְאוֹמֵר (שופטים ו) יְיָ עִמְּךָ גִּבּוֹר הֶחָיִל. וְאוֹמֵר (משלי כג) אַל תָּבוּז כִּי זָקְנָה אִמֶּךָ. וְאוֹמֵר (תהלים קיט) עֵת לַעֲשׂוֹת לַייָ הֵפֵרוּ תוֹרָתֶךָ. רַבִּי נָתָן אוֹמֵר, הֵפֵרוּ תוֹרָתֶךָ עֵת לַעֲשׂוֹת לַייָ:'' None

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9.5 One must bless God for the evil in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul and with all your might” (Deuteronomy 6:5). “With all your heart,” with your two impulses, the evil impulse as well as the good impulse. “With all your soul” even though he takes your soul life away from you. “With all your might” with all your money. Another explanation, “With all your might” whatever treatment he metes out to you. One should not show disrespect to the Eastern Gate, because it is in a direct line with the Holy of Holies. One should not enter the Temple Mount with a staff, or with shoes on, or with a wallet, or with dusty feet; nor should one make it a short cut, all the more spitting is forbidden. All the conclusions of blessings that were in the Temple they would say, “forever lit. as long as the world is.” When the sectarians perverted their ways and said that there was only one world, they decreed that they should say, “for ever and ever lit. from the end of the world to the end of the world. They also decreed that a person should greet his fellow in God’s name, as it says, “And behold Boaz came from Bethlehem and said to the reapers, ‘May the Lord be with you.’ And they answered him, “May the Lord bless you’” (Ruth 2:. And it also says, “The Lord is with your, you valiant warrior” (Judges 6:12). And it also says, “And do not despise your mother when she grows old” (Proverbs 23:22). And it also says, “It is time to act on behalf of the Lord, for they have violated Your teaching” (Psalms 119:126). Rabbi Natan says: this means “They have violated your teaching It is time to act on behalf of the Lord.”'' None

28. Mishnah, Hagigah, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Heresy • Heresy, • heretic • heretics, heresiology, Jewish

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 196; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 156; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 25; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 140, 207; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 226, 342

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2.1 אֵין דּוֹרְשִׁין בַּעֲרָיוֹת בִּשְׁלֹשָׁה. וְלֹא בְמַעֲשֵׂה בְרֵאשִׁית בִּשְׁנַיִם. וְלֹא בַמֶּרְכָּבָה בְּיָחִיד, אֶלָּא אִם כֵּן הָיָה חָכָם וּמֵבִין מִדַּעְתּוֹ. כָּל הַמִּסְתַּכֵּל בְּאַרְבָּעָה דְּבָרִים, רָאוּי לוֹ כְּאִלּוּ לֹא בָּא לָעוֹלָם, מַה לְּמַעְלָה, מַה לְּמַטָּה, מַה לְּפָנִים, וּמַה לְּאָחוֹר. וְכָל שֶׁלֹּא חָס עַל כְּבוֹד קוֹנוֹ, רָאוּי לוֹ שֶׁלֹּא בָּא לָעוֹלָם:'' None

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2.1 They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor the work of the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.'' None

29. Mishnah, Hulin, 2.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • heresy, Jewish origins denied • heresy, and orthodoxy • heresy, definition of • tannaim, treatment of heretics

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15

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2.9 אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין:'' None

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2.9 One may not slaughter so that the blood runs into the sea or into rivers, or into vessels, But one may slaughter into a pool (or vessel) of water. And when on board a ship on to vessels. One may not slaughter at all into a hole, but one may dig a hole in his own house for the blood to run into. In the street, however, he should not do so as not to follow the ways of the heretics.'' None

30. Mishnah, Megillah, 4.8-4.9 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • heresy, Jewish origins denied • heresy, and orthodoxy • heresy, definition of • tannaim, treatment of heretics

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 15

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4.8 הָאוֹמֵר אֵינִי עוֹבֵר לִפְנֵי הַתֵּבָה בִצְבוּעִין, אַף בִּלְבָנִים לֹא יַעֲבֹר. בְּסַנְדָּל אֵינִי עוֹבֵר, אַף יָחֵף לֹא יַעֲבֹר. הָעוֹשֶׂה תְפִלָּתוֹ עֲגֻלָּה, סַכָּנָה וְאֵין בָּהּ מִצְוָה. נְתָנָהּ עַל מִצְחוֹ אוֹ עַל פַּס יָדוֹ, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. צִפָּן זָהָב, וּנְתָנָהּ עַל בֵּית אֻנְקְלִי שֶׁלּוֹ, הֲרֵי זוֹ דֶּרֶךְ הַחִיצוֹנִים: ^4.9 הָאוֹמֵר יְבָרְכוּךָ טוֹבִים, הֲרֵי זוֹ דֶּרֶךְ הַמִּינוּת. עַל קַן צִפּוֹר יַגִּיעוּ רַחֲמֶיךָ, וְעַל טוֹב יִזָּכֵר שְׁמֶךָ, מוֹדִים מוֹדִים, מְשַׁתְּקִין אוֹתוֹ. הַמְכַנֶּה בָעֲרָיוֹת, מְשַׁתְּקִין אוֹתוֹ. הָאוֹמֵר, וּמִזַּרְעֲךָ לֹא תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ (ויקרא יח), וּמִזַרְעָךְ לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא, מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה:'' None

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4.8 If one says, “I will not pass before the ark in colored clothes,” even in white clothes he may not pass before it. If one says, “I will not pass before it in shoes,” even barefoot he may not pass before it. One who makes his tefillin for the head round, it is dangerous and has no religious value. If he put them on his forehead or on the palm of his hand, behold this is the way of heresy. If he overlaid them with gold or put the one for the hand on his sleeve, behold this is the manner of the outsiders. ^4.9 If one says “May the good bless you,” this is the way of heresy. If one says, “May Your mercy reach the nest of a bird,” “May Your name be mentioned for the good,” “We give thanks, we give thanks,” they silence him. One who uses euphemisms in the portion dealing with forbidden marriages, he is silenced. If he says, instead of “And you shall not give any of your seed to be passed to Moloch,” (Leviticus 18:21) “You shall not give your seed to pass to a Gentile woman,” he silenced with a rebuke.'' None

31. Mishnah, Parah, 3.3 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • heretics as mocking realists • realism, legal, and heretics • tannaim, treatment of heretics

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 227

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3.3 בָּאוּ לְהַר הַבַּיִת וְיָרְדוּ. הַר הַבַּיִת וְהָעֲזָרוֹת, תַּחְתֵּיהֶם חָלוּל, מִפְּנֵי קֶבֶר הַתְּהוֹם. וּבְפֶתַח הָעֲזָרָה הָיָה מְתֻקָּן קָלָל שֶׁל חַטָּאת, וּמְבִיאִין זָכָר שֶׁל רְחֵלִים וְקוֹשְׁרִים חֶבֶל בֵּין קַרְנָיו, וְקוֹשְׁרִים מַקֵּל וּמְסַבֵּךְ בְּרֹאשׁוֹ שֶׁל חֶבֶל, וְזוֹרְקוֹ לְתוֹךְ הַקָּלָל, וּמַכֶּה אֶת הַזָּכָר וְנִרְתָּע לַאֲחוֹרָיו, וְנוֹטֵל וּמְקַדֵּשׁ, כְּדֵי שֶׁיֵּרָאֶה עַל פְּנֵי הַמָּיִם. רַבִּי יוֹסֵי אוֹמֵר, אַל תִּתְּנוּ מָקוֹם לַצְּדוֹקִים לִרְדּוֹת, אֶלָּא הוּא נוֹטֵל וּמְקַדֵּשׁ:'' None

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3.3 They arrived at the Temple Mount and got down. Beneath the Temple Mount and the courts was a hollow which served as a protection against a grave in the depths. And at the entrance of the courtyard there was the jar of the ashes of the sin-offerings. They would bring a male from among the sheep and tie a rope between its horns, and a stick or a bushy twig was tied at the other end of the rope, and this was thrown into the jar. They then struck the male sheep was so that it started backwards. And a child took the ashes and put it enough so that it could be seen upon the water. Rabbi Yose said: do not give the Sadducees an opportunity to rule! Rather, a child himself took it and mixed it.'' None

32. Mishnah, Sanhedrin, 4.5, 10.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Heresy, • heresy, Jewish origins denied • heresy, and orthodoxy • heresy, condemnation of novelty • heresy, definition of • heretics, heresiology, Jewish • tannaim, treatment of heretics

Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 175, 176, 177, 179, 180, 183, 188, 197, 200, 207; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 14, 15, 41; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 140

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4.5 כֵּיצַד מְאַיְּמִין אֶת הָעֵדִים עַל עֵדֵי נְפָשׁוֹת, הָיוּ מַכְנִיסִין אוֹתָן וּמְאַיְּמִין עֲלֵיהֶן. שֶׁמָּא תֹאמְרוּ מֵאֹמֶד, וּמִשְּׁמוּעָה, עֵד מִפִּי עֵד וּמִפִּי אָדָם נֶאֱמָן שָׁמַעְנוּ, אוֹ שֶׁמָּא אִי אַתֶּם יוֹדְעִין שֶׁסּוֹפֵנוּ לִבְדֹּק אֶתְכֶם בִּדְרִישָׁה וּבַחֲקִירָה. הֱווּ יוֹדְעִין שֶׁלֹּא כְדִינֵי מָמוֹנוֹת דִּינֵי נְפָשׁוֹת. דִּינֵי מָמוֹנוֹת, אָדָם נוֹתֵן מָמוֹן וּמִתְכַּפֵּר לוֹ. דִּינֵי נְפָשׁוֹת, דָּמוֹ וְדַם זַרְעִיּוֹתָיו תְּלוּיִין בּוֹ עַד סוֹף הָעוֹלָם, שֶׁכֵּן מָצִינוּ בְקַיִן שֶׁהָרַג אֶת אָחִיו, שֶׁנֶּאֱמַר (בראשית ד) דְּמֵי אָחִיךָ צֹעֲקִים, אֵינוֹ אוֹמֵר דַּם אָחִיךָ אֶלָּא דְּמֵי אָחִיךָ, דָּמוֹ וְדַם זַרְעִיּוֹתָיו. דָּבָר אַחֵר, דְּמֵי אָחִיךָ, שֶׁהָיָה דָמוֹ מֻשְׁלָךְ עַל הָעֵצִים וְעַל הָאֲבָנִים. לְפִיכָךְ נִבְרָא אָדָם יְחִידִי, לְלַמֶּדְךָ, שֶׁכָּל הַמְאַבֵּד נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ אִבֵּד עוֹלָם מָלֵא. וְכָל הַמְקַיֵּם נֶפֶשׁ אַחַת מִיִּשְׂרָאֵל, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ קִיֵּם עוֹלָם מָלֵא. וּמִפְּנֵי שְׁלוֹם הַבְּרִיּוֹת, שֶׁלֹּא יֹאמַר אָדָם לַחֲבֵרוֹ אַבָּא גָדוֹל מֵאָבִיךָ. וְשֶׁלֹּא יְהוּ מִינִין אוֹמְרִים, הַרְבֵּה רָשֻׁיּוֹת בַּשָּׁמָיִם. וּלְהַגִּיד גְּדֻלָּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁאָדָם טוֹבֵעַ כַּמָּה מַטְבְּעוֹת בְּחוֹתָם אֶחָד וְכֻלָּן דּוֹמִין זֶה לָזֶה, וּמֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא טָבַע כָּל אָדָם בְּחוֹתָמוֹ שֶׁל אָדָם הָרִאשׁוֹן וְאֵין אֶחָד מֵהֶן דּוֹמֶה לַחֲבֵרוֹ. לְפִיכָךְ כָּל אֶחָד וְאֶחָד חַיָּב לוֹמַר, בִּשְׁבִילִי נִבְרָא הָעוֹלָם. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ וְלַצָּרָה הַזֹּאת, וַהֲלֹא כְבָר נֶאֱמַר (ויקרא ה) וְהוּא עֵד אוֹ רָאָה אוֹ יָדָע אִם לוֹא יַגִּיד וְגוֹ'. וְשֶׁמָּא תֹאמְרוּ מַה לָּנוּ לָחוּב בְּדָמוֹ שֶׁל זֶה, וַהֲלֹא כְבָר נֶאֱמַר (משלי יא) וּבַאֲבֹד רְשָׁעִים רִנָּה:" "^10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None

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4.5 How did they admonish witnesses in capital cases? They brought them in and admonished them, saying, “Perhaps you will say something that is only a supposition or hearsay or secondhand, or even from a trustworthy man. Or perhaps you do not know that we shall check you with examination and inquiry? Know, moreover, that capital cases are not like non-capital cases: in non-capital cases a man may pay money and so make atonement, but in capital cases the witness is answerable for the blood of him that is wrongfully condemned and the blood of his descendants that should have been born to him to the end of the world.” For so have we found it with Cain that murdered his brother, for it says, “The bloods of your brother cry out” (Gen. 4:10). It doesn’t say, “The blood of your brother”, but rather “The bloods of your brother” meaning his blood and the blood of his descendants. Another saying is, “The bloods of your brother” that his blood was cast over trees and stones. Therefore but a single person was created in the world, to teach that if any man has caused a single life to perish from Israel, he is deemed by Scripture as if he had caused a whole world to perish; and anyone who saves a single soul from Israel, he is deemed by Scripture as if he had saved a whole world. Again but a single person was created for the sake of peace among humankind, that one should not say to another, “My father was greater than your father”. Again, but a single person was created against the heretics so they should not say, “There are many ruling powers in heaven”. Again but a single person was created to proclaim the greatness of the Holy Blessed One; for humans stamp many coins with one seal and they are all like one another; but the King of kings, the Holy Blessed One, has stamped every human with the seal of the first man, yet not one of them are like another. Therefore everyone must say, “For my sake was the world created.” And if perhaps you witnesses would say, “Why should we be involved with this trouble”, was it not said, “He, being a witness, whether he has seen or known, if he does not speak it, then he shall bear his iniquity (Lev. 5:1). And if perhaps you witnesses would say, “Why should we be guilty of the blood of this man?, was it not said, “When the wicked perish there is rejoicing” (Proverbs 11:10). ^10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None

33. Mishnah, Sotah, 9.15 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Heresy • Sectarianism, heretics • heresy, and orthodoxy • tannaim, treatment of heretics

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 259; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 71; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 356

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9.15 מִשֶּׁמֵּת רַבִּי מֵאִיר, בָּטְלוּ מוֹשְׁלֵי מְשָׁלִים. מִשֶּׁמֵּת בֶּן עַזַּאי, בָּטְלוּ הַשַּׁקְדָּנִים. מִשֶּׁמֵּת בֶּן זוֹמָא, בָּטְלוּ הַדַּרְשָׁנִים. מִשֶּׁמֵּת רַבִּי יְהוֹשֻׁעַ, פָּסְקָה טוֹבָה מִן הָעוֹלָם. מִשֶּׁמֵּת רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בָּא גוֹבַי וְרַבּוּ צָרוֹת. מִשֶּׁמֵּת רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, פָּסַק הָעשֶׁר מִן הַחֲכָמִים. מִשֶּׁמֵּת רַבִּי עֲקִיבָא, בָּטַל כְּבוֹד הַתּוֹרָה. מִשֶּׁמֵּת רַבִּי חֲנִינָא בֶּן דּוֹסָא, בָּטְלוּ אַנְשֵׁי מַעֲשֶׂה. מִשֶּׁמֵּת רַבִּי יוֹסֵי קַטְנוּתָא, פָּסְקוּ חֲסִידִים. וְלָמָּה נִקְרָא שְׁמוֹ קַטְנוּתָא, שֶׁהָיָה קַטְנוּתָן שֶׁל חֲסִידִים. מִשֶּׁמֵּת רַבָּן יוֹחָנָן בֶּן זַכַּאי, בָּטַל זִיו הַחָכְמָה. מִשֶּׁמֵּת רַבָּן גַּמְלִיאֵל הַזָּקֵן, בָּטַל כְּבוֹד הַתּוֹרָה וּמֵתָה טָהֳרָה וּפְרִישׁוּת. מִשֶּׁמֵּת רַבִּי יִשְׁמָעֵאל בֶּן פָּאבִי, בָּטַל זִיו הַכְּהֻנָּה. מִשֶּׁמֵּת רַבִּי, בָּטְלָה עֲנָוָה וְיִרְאַת חֵטְא. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, מִשֶּׁחָרַב בֵּית הַמִּקְדָּשׁ, בּוֹשׁוּ חֲבֵרִים וּבְנֵי חוֹרִין, וְחָפוּ רֹאשָׁם, וְנִדַּלְדְּלוּ אַנְשֵׁי מַעֲשֶׂה, וְגָבְרוּ בַעֲלֵי זְרוֹעַ וּבַעֲלֵי לָשׁוֹן, וְאֵין דּוֹרֵשׁ וְאֵין מְבַקֵּשׁ, וְאֵין שׁוֹאֵל, עַל מִי לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר, מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ, שָׁרוּ חַכִּימַיָּא לְמֶהֱוֵי כְסָפְרַיָּא, וְסָפְרַיָּא כְּחַזָּנָא, וְחַזָּנָא כְּעַמָּא דְאַרְעָא, וְעַמָּא דְאַרְעָא אָזְלָא וְדַלְדְּלָה, וְאֵין מְבַקֵּשׁ, עַל מִי יֵשׁ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. בְּעִקְּבוֹת מְשִׁיחָא חֻצְפָּא יִסְגֵּא, וְיֹקֶר יַאֲמִיר, הַגֶּפֶן תִּתֵּן פִּרְיָהּ וְהַיַּיִן בְּיֹקֶר, וְהַמַּלְכוּת תֵּהָפֵךְ לְמִינוּת, וְאֵין תּוֹכֵחָה, בֵּית וַעַד יִהְיֶה לִזְנוּת, וְהַגָּלִיל יֶחֱרַב, וְהַגַּבְלָן יִשּׁוֹם, וְאַנְשֵׁי הַגְּבוּל יְסוֹבְבוּ מֵעִיר לְעִיר וְלֹא יְחוֹנָּנוּ, וְחָכְמַת סוֹפְרִים תִּסְרַח, וְיִרְאֵי חֵטְא יִמָּאֲסוּ, וְהָאֱמֶת תְּהֵא נֶעְדֶּרֶת. נְעָרִים פְּנֵי זְקֵנִים יַלְבִּינוּ, זְקֵנִים יַעַמְדוּ מִפְּנֵי קְטַנִּים. (מיכה ז) בֵּן מְנַבֵּל אָב, בַּת קָמָה בְאִמָּהּ, כַּלָּה בַּחֲמֹתָהּ, אֹיְבֵי אִישׁ אַנְשֵׁי בֵיתוֹ. פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב, הַבֵּן אֵינוֹ מִתְבַּיֵּשׁ מֵאָבִיו. וְעַל מִי יֵשׁ לָנוּ לְהִשָּׁעֵן, עַל אָבִינוּ שֶׁבַּשָּׁמָיִם. רַבִּי פִנְחָס בֶּן יָאִיר אוֹמֵר, זְרִיזוּת מְבִיאָה לִידֵי נְקִיּוּת, וּנְקִיּוּת מְבִיאָה לִידֵי טָהֳרָה, וְטָהֳרָה מְבִיאָה לִידֵי פְרִישׁוּת, וּפְרִישׁוּת מְבִיאָה לִידֵי קְדֻשָּׁה, וּקְדֻשָּׁה מְבִיאָה לִידֵי עֲנָוָה, וַעֲנָוָה מְבִיאָה לִידֵי יִרְאַת חֵטְא, וְיִרְאַת חֵטְא מְבִיאָה לִידֵי חֲסִידוּת, וַחֲסִידוּת מְבִיאָה לִידֵי רוּחַ הַקֹּדֶשׁ, וְרוּחַ הַקֹּדֶשׁ מְבִיאָה לִידֵי תְחִיַּת הַמֵּתִים, וּתְחִיַּת הַמֵּתִים בָּא עַל יְדֵי אֵלִיָּהוּ זָכוּר לַטּוֹב, אָמֵן:'' None

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9.15 When Rabbi Meir died, the composers of fables ceased. When Ben Azzai died, the diligent students of Torah ceased. When Ben Zoma died, the expounders ceased. When Rabbi Joshua died, goodness ceased from the world. When Rabban Shimon ben Gamaliel died, locusts come and troubles multiplied. When Rabbi Elazar ben Azaryah died, the sages ceased to be wealthy. When Rabbi Akiba died, the glory of the Torah ceased. When Rabbi Hanina ben Dosa died, men of wondrous deeds ceased. When Rabbi Yose Katnuta died, the pious men (hasidim) ceased and why was his name called Katnuta? Because he was the youngest of the pious men. When Rabban Yoha ben Zakkai died, the splendor of wisdom ceased. When Rabban Gamaliel the elder died, the glory of the torah ceased, and purity and separateness perished. When Rabbi Ishmael ben Fabi died, the splendor of the priesthood ceased. When Rabbi died, humility and fear of sin ceased. Rabbi Phineas ben Yair says: when Temple was destroyed, scholars and freemen were ashamed and covered their head, men of wondrous deeds were disregarded, and violent men and big talkers grew powerful. And nobody expounds, nobody seeks, and nobody asks. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Eliezer the Great says: from the day the Temple was destroyed, the sages began to be like scribes, scribes like synagogue-attendants, synagogue-attendants like common people, and the common people became more and more debased. And nobody seeks. Upon whom shall we depend? Upon our father who is in heaven. In the footsteps of the messiah insolence (hutzpah) will increase and the cost of living will go up greatly; the vine will yield its fruit, but wine will be expensive; the government will turn to heresy, and there will be no one to rebuke; the meeting-place of scholars will be used for licentiousness; the Galilee will be destroyed, the Gablan will be desolated, and the dwellers on the frontier will go about begging from place to place without anyone to take pity on them; the wisdom of the learned will rot, fearers of sin will be despised, and the truth will be lacking; youths will put old men to shame, the old will stand up in the presence of the young, “For son spurns father, daughter rises up against mother, daughter-in-law against mother-in-law a man’s own household are his enemies” (Micah 7:6). The face of the generation will be like the face of a dog, a son will not feel ashamed before his father. Upon whom shall we depend? Upon our father who is in heaven. Rabbi Pinchas ben Yair says, “Heedfulness leads to cleanliness, cleanliness leads to purity, purity leads to separation, separation leads to holiness, holiness leads to modesty, modesty leads to fear of sin, fear of sin leads to piety, piety leads to the Holy Spirit, The Holy Spirit leads to the resurrection of the dead, and the resurrection of the dead comes from Elijah, blessed be his memory, Amen.”'' None

34. Mishnah, Taanit, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Heresy

Found in books: Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 51; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 103

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2.1 אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרֹאשׁ חֹדֶשׁ, בַּחֲנֻכָּה וּבְפוּרִים, וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר, אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת:^2.1 סֵדֶר תַּעֲנִיּוֹת כֵּיצַד, מוֹצִיאִין אֶת הַתֵּבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּבָה, וּבְרֹאשׁ הַנָּשִׂיא וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין, אַחֵינוּ, לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה, וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם, אֶלָּא (יונה ג) וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם, כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה. וּבַקַּבָּלָה הוּא אוֹמֵר (יואל ב) וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם: ' None

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2.1 What is the order of service for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone else puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).'' None

35. Mishnah, Yadayim, 4.8 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • heresy, and orthodoxy • heresy, minim

Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 275; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 72

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4.8 אָמַר צְדוֹקִי גְלִילִי, קוֹבֵל אֲנִי עֲלֵיכֶם, פְּרוּשִׁים, שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל עִם משֶׁה בַּגֵּט. אוֹמְרִים פְּרוּשִׁים, קוֹבְלִין אָנוּ עָלֶיךָ, צְדוֹקִי גְלִילִי, שֶׁאַתֶּם כּוֹתְבִים אֶת הַמּוֹשֵׁל עִם הַשֵּׁם בַּדַּף, וְלֹא עוֹד, אֶלָּא שֶׁאַתֶּם כּוֹתְבִין אֶת הַמּוֹשֵׁל מִלְמַעְלָן וְאֶת הַשֵּׁם מִלְּמַטָּן, שֶׁנֶּאֱמַר (שמות ה) וַיֹּאמֶר פַּרְעֹה מִי ה' אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ לְשַׁלַּח אֶת יִשְׂרָאֵל. וּכְשֶׁלָּקָה מַהוּ אוֹמֵר (שם ט), ה' הַצַּדִּיק:"" None

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4.8 A Galilean min said: I complain against you Pharisees, that you write the name of the ruler and the name of Moses together on a divorce document. The Pharisees said: we complain against you, Galilean min, that you write the name of the ruler together with the divine name on a single page of Torah? And furthermore that you write the name of the ruler above and the divine name below? As it is said, \\"And Pharoah said, Who is the Lord that I should hearken to his voice to let Israel go?\\" (Exodus 5:2) But when he was smitten what did he say? \\"The Lord is righteous\\" (Exodus 9:27).'' None

36. New Testament, 1 John, 2.18, 2.23, 4.2-4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Rome, on the causes of heresy • Heresy • Heresy, novelty of • Origen, themes on heresy in the Commentary on Matthew • Satan, and heresy • heresy • heresy, Origen opposing • heresy, heretics

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 82; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 19, 24, 183, 184, 531, 532; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 214; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184, 185, 187

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2.18 Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. ^2.23 πᾶς ὁ ἀρνούμενος τὸν υἱὸν οὐδὲ τὸν πατέρα ἔχει· ὁ ὁμολογῶν τὸν υἱὸν καὶ τὸν πατέρα ἔχει. ^4.2 Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, ^4.3 καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.'' None

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2.18 Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. ' "^2.23 Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. " ^4.2 By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, ' "^4.3 and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. "' None

37. New Testament, 1 Corinthians, 1.14-1.16, 2.5-2.7, 2.9-2.10, 2.15, 3.1, 3.3-3.4, 3.18, 6.12-6.13, 8.1, 9.9, 9.12, 9.19, 11.19, 12.3, 12.27, 14.34, 15.1-15.2, 15.50, 15.53 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, on sophistry of heretics • Clement of Rome, and heresy • Clement of Rome, on terminology for heresy • Epicureanism, heresy assimilated to • Eristic, connection with heresy • Exegesis, heresy as erroneous exegesis • Gnosticism, as heretical or ‘other’ • Gnosticism, distinction from other heresies • Hegesippus, schema of stages of heresy • Heresy • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, human origin of • Heresy, interior to Church • Heresy, reduction/amalgamation of • Heretics {see also Gnostics; Marcionites) • Ignatius of Antioch, on terminology for heresy • Irenaeus, Against Heresies • Irenaeus, criticism of heretical exegesis generally • Irenaeus, on heresy and paganism • Irenaeus, on heresy and sophism • Jewish succession, as origin of heresies • Marriage, heretical contempt for • Marriage, heretical promiscuity regarding • Martyr, Justin, use of Greek models for heresy • Martyrdom, heretics sophistically avoid • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Origen, exclusive account of sects and heresy • Origen, heretics among his readers • Origen, on Gnosticism as heresy • Origen, strategies for linking heresy with various others • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Sophistry, heresy connected to • Succession, heretical succession • beast, heretics as • heresy • heresy, Catholic Christianity, heretics • heresy, Rabbinic Judaism, use of minim for all opponents • heresy, and supersessionism • heresy, heretics, heretical • supersessionism, inverse of heresy

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317, 318; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 102, 103, 130, 136, 137, 139, 144, 145, 146, 147, 176, 177, 183, 184, 189, 262, 263, 293, 294, 295, 296, 323, 328, 329, 334, 349, 350, 351, 390, 391, 396, 433, 467, 472, 473, 474, 485, 486, 487, 488, 489, 492, 493, 496, 497, 522, 523, 524, 525, 526, 533, 541, 548, 549, 554, 555, 556, 569; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 214; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 37; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 160; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 51, 72, 73, 429; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 51, 184; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 157; Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 498; Stroumsa (1996), Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism. 1, 128; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 219

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1.14 εὐχαριστῶ ὅτι οὐδένα ὑμῶν ἐβάπτισα εἰ μὴ Κρίσπον καὶ Γαῖον, ^1.15 ἵνα μή τις εἴπῃ ὅτι εἰς τὸ ἐμὸν ὄνομα ἐβαπτίσθητε· ἐβάπτισα δὲ καὶ τὸν Στεφανᾶ οἶκον· ^1.16 λοιπὸν οὐκ οἶδα εἴ τινα ἄλλον ἐβάπτισα. ^2.5 ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλʼ ἐν δυνάμει θεοῦ. ^2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· ^2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· ^2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν ^2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. ^2.15 ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. ^3.1 Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. ^3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε; ^3.4 ὅταν γὰρ λέγῃ τις Ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ Ἐγὼ Ἀπολλώ, οὐκ ἄνθρωποί ἐστε; ^3.18 Μηδεὶς ἑαυτὸν ἐξαπατάτω· εἴ τις δοκεῖ σοφὸς εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός, ^6.12 Πάντα μοι ἔξεστιν· ἀλλʼ οὐ πάντα συμφέρει. πάντα μοι ἔξεστιν· ἀλλʼ οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος. ^6.13 τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν· ὁ δὲ θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει. τὸ δὲ σῶμα οὐ τῇ πορνείᾳ ἀλλὰ τῷ κυρίῳ, καὶ ὁ κύριος τῷ σώματι· ^8.1 Περὶ δὲ τῶν εἰδωλοθύτων, οἴδαμεν ὅτι πάντες γνῶσιν ἔχομεν. ^9.9 ἐν γὰρ τῷ Μωυσέως νόμῳ γέγραπταιΟὐ φιμώσεις βοῦν ἀλοῶντα.μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; ^9.12 εἰ ἄλλοι τῆς ὑμῶν ἐξουσίας μετέχουσιν, οὐ μᾶλλον ἡμεῖς; ἀλλʼ οὐκ ἐχρησάμεθα τῇ ἐξουσίᾳ ταύτῃ, ἀλλὰ πάντα στέγομεν ἵνα μή τινα ἐνκοπὴν δῶμεν τῷ εὐαγγελίῳ τοῦ χριστοῦ. ^9.19 Ἐλεύθερος γὰρ ὢν ἐκ πάντων πᾶσιν ἐμαυτὸν ἐδούλωσα, ἵνα τοὺς πλείονας κερδήσω· ^11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. ^12.3 διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ. ^12.27 ὑμεῖς δέ ἐστε σῶμα Χριστοῦ καὶ μέλη ἐκ μέρους. ^14.34 Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. ^15.1 Γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε, ^15.2 διʼ οἷ καὶ σώζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν, εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε. ^15.50 Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. ^15.53 δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.'' None

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1.14 I thank God that Ibaptized none of you, except Crispus and Gaius, ^1.15 o that no oneshould say that I had baptized you into my own name.' "^1.16 (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.)" "^2.5 that your faith wouldn't stand in the wisdom of men, but in thepower of God." '^2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "^2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," ^2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." ^2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. ^2.15 But he who is spiritual discerns allthings, and he himself is judged by no one.' "^3.1 Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "^3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" '^3.4 For when one says, "I follow Paul," andanother, "I follow Apollos," aren\'t you fleshly? ^3.18 Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise. ^6.12 "All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. ^6.13 "Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. ^8.1 Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. ^9.9 For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares,' "^9.12 If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist." ^9.19 For though I was free fromall, I brought myself under bondage to all, that I might gain the more. ^11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you. ^12.3 Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. ^12.27 Now you are the body of Christ, and members individually. ^14.34 let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. ^15.1 Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand, ^15.2 bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain.' "^15.50 Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." ^15.53 For thiscorruptible must put on incorruption, and this mortal must put onimmortality.'' None

38. New Testament, 1 Thessalonians, 4.12, 4.15, 5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Exegesis, heresy as erroneous exegesis • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, interior to Church • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Satan, and heresy • heresy • heretic • orthodoxy and heresy, discourse of • ‘Heresy’, Gnosis, Gnosticism

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 485, 486, 487, 488, 533, 534; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 1; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 739; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 18; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 209

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4.12 ἵνα περιπατῆτε εὐσχημόνως πρὸς τοὺς ἔξω καὶ μηδενὸς χρείαν ἔχητε. ^4.15 Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ κυρίου, ὅτι ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι εἰς τὴν παρουσίαν τοῦ κυρίου οὐ μὴ φθάσωμεν τοὺς κοιμηθέντας· ^5.21 πάντα δὲ δοκιμάζετε, τὸ καλὸν κατέχετε,'' None

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4.12 that you may walk properly toward those who are outside, and may have need of nothing. ^4.15 For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. ^5.21 Test all things, and hold firmly that which is good. '' None

39. New Testament, 1 Timothy, 1.3-1.4, 1.11-1.14, 1.20, 2.7, 3.3, 3.11, 3.16, 4.1-4.5, 4.7, 4.10, 5.17-5.18, 5.21, 5.24, 6.3, 6.12, 6.16, 6.20-6.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Rome, and heresy • Clement of Rome, on terminology for heresy • Dialectic, perversion of dialectic by heretics • Eristic, connection with heresy • Exegesis, heresy as erroneous exegesis • Gnosticism, assimilation of other heresies to • Gnosticism, distinction from other heresies • Hegesippus, schema of stages of heresy • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, human origin of • Heresy, interior to Church • Heresy, reduction/amalgamation of • Heretics {see also Gnostics; Marcionites) • Ignatius of Antioch, on terminology for heresy • Irenaeus, Against Heresies • Irenaeus, on heresy and sophism • Jewish succession, as origin of heresies • Marriage, heretical contempt for • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Origen, on the link between heresy and pleasure • Origen, strategies for linking heresy with various others • Origen, themes on heresy in the Commentary on Matthew • Orthodoxy and Heresy • Paganism, heresy assimilated to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Simon of Samaria, as source of all heresy • Simplicity, Virtue of simplicity versus heresy • Sophistry, heresy connected to • conscience, of heretic • demons, and heretics • heresy • heresy, categorization of • heretics, heresiology, Christian • heretics, naming of • women, as centerpieces of heresies

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 159; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317, 318; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 60, 96, 112, 113, 145, 146, 147, 148, 179, 184, 346, 356, 357, 362, 386, 395, 408, 493, 494, 507, 519, 522, 523, 524, 531, 533, 554, 568, 569; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 223; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 147; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 74, 117, 120, 121, 122, 195, 196, 416, 429, 439, 443, 446, 451, 503, 516, 517, 518, 519, 520, 521, 522, 523, 524, 552, 570, 571; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 216; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 24

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1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν ^1.4 μηδὲ προσέχειν μύθοις καὶ γενεαλογίαις ἀπεράντοις,αἵτινες ἐκζητήσεις παρέχουσι μᾶλλον ἢ οἰκονομίαν θεοῦ τὴν ἐν πίστει, ^1.11 κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ, ὃ ἐπιστεύθην ἐγώ. ^1.12 Χάριν ἔχω τῷ ἐνδύναμώσαντί με Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, ὅτι πιστόν με ἡγήσατο θέμενος εἰς διακονίαν, ^1.13 τὸ πρότερον ὄντα βλάσφημον καὶ διώκτην καὶ ἱβριστήν· ἀλλὰ ἠλεήθην, ὅτι ἀγνοῶν ἐποίησα ἐν ἀπιστίᾳ, ^1.14 ὑπερεπλεόνασεν δὲ ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πίστεως καὶ ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ. ^1.20 ὧν ἐστὶν Ὑμέναιος καὶ Ἀλέξανδρος, οὓς παρέδωκα τῷ Σατανᾷ ἵνα παιδευθῶσι μὴ βλασφημεῖν. ^2.7 εἰς ὃ ἐτέθην ἐγὼ κῆρυξ καὶ ἀπόστολος, — ἀλήθειαν λέγω, οὐ ψεύδομαι, — διδάσκαλος ἐθνῶν ἐν πίστει καὶ ἀληθείᾳ. ^3.3 μὴ πάροινον, μὴ πλήκτην, ἀλλὰ ἐπιεικῆ, ἄμαχον, ἀφιλάργυρον, ^3.11 γυναῖκας ὡσαύτως σεμνάς, μὴ διαβόλους, νηφαλίους, πιστὰς ἐν πᾶσιν. ^3.16 καὶ ὁμολογουμένως μέγα ἐστὶν τὸ τῆς εὐσεβείας μυστήριον· ^4.1 Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων ^4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, ^4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. ^4.4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, ^4.5 ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως. ^4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· ^4.10 εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. ^5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· ^5.18 λέγει γὰρ ἡ γραφήΒοῦν ἀλοῶντα οὐ φιμώσεις·καὶ Ἄξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. ^5.21 Διαμαρτύρομαι ἐνώπιον τοῦ θεοῦ καὶ Χριστοῦ Ἰησοῦ καὶ τῶν ἐκλεκτῶν ἀγγέλων, ἵνα ταῦτα φυλάξῃς χωρὶς προκρίματος, μηδὲν ποιῶν κατὰ πρόσκλισιν. ^6.3 Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ, ^6.12 ἀγωνίζου τὸν καλὸν ἀγῶνα τῆς πίστεως, ἐπιλαβοῦ τῆς αἰωνίου ζωῆς, εἰς ἣν ἐκλήθης καὶ ὡμολόγησας τὴν καλὴν ὁμολογίαν ἐνώπιον πολλῶν μαρτύρων. ^6.16 ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν. ^6.20 Ὦ Τιμόθεε, τὴν παραθήκην φύλαξον, ἐκτρεπόμενος τὰς βεβήλους κενοφωνίας καὶ ἀντιθέσεις τῆς ψευδωνύμου γνώσεως, ^6.21 ἥν τινες ἐπαγγελλόμενοι περὶ τὴν πίστιν ἠστόχησαν. Ἡ χάρις μεθʼ ὑμῶν.' ' None

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1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine, ' "^1.4 neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- " ^1.11 according to the gospel of the glory of the blessed God, which was committed to my trust. ^1.12 And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; ^1.13 although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. ^1.14 The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. ^1.20 of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. ^2.7 to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. ^3.3 not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; ^3.11 Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things. ^3.16 Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. ^4.1 But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, ^4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; ^4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ^4.4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. ^4.5 For it is sanctified through the word of God and prayer. ' "^4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " ^4.10 For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. ^5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ^5.18 For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages." ^5.21 I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. ' "^6.3 If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, " ^6.12 Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. ^6.16 who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. ^6.20 Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; ^6.21 which some professing have erred concerning the faith. Grace be with you. Amen. ' ' None

40. New Testament, 2 Peter, 2.1, 3.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Hegesippus, schema of stages of heresy • Heresy, division/multiplicity of • Myth, associated with heresy • heresy • heresy, Catholic Christianity, heretics • heresy, Rabbinic Judaism, use of minim for all opponents

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 100, 229; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 214; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 49

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2.1 Ἐγένοντο δὲ καὶ ψευδοπροφῆται ἐν τῷ λαῷ, ὡς καὶ ἐν ὑμῖν ἔσονται ψευδοδιδάσκαλοι, οἵτινες παρεισάξουσιν αἱρέσεις ἀπωλείας, καὶ τὸν ἀγοράσαντα αὐτοὺς δεσπότην ἀρνούμενοι, ἐπάγοντες ἑαυτοῖς ταχινὴν ἀπώλειαν· ^3.16 ὡς καὶ ἐν πάσαις ἐπιστολαῖς λαλῶν ἐν αὐταῖς περὶ τούτων, ἐν αἷς ἐστὶν δυσνόητά τινα, ἃ οἱ ἀμαθεῖς καὶ ἀστήρικτοι στρεβλοῦσιν ὡς καὶ τὰς λοιπὰς γραφὰς πρὸς τὴν ἰδίαν αὐτῶν ἀπώλειαν.'' None

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2.1 But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. ^3.16 as also in all of his letters, speaking in them of these things. In those are some things hard to be understood, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction. '' None

41. New Testament, 2 Thessalonians, 2.4, 3.7-3.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eristic, connection with heresy • Exegesis, heresy as erroneous exegesis • Heresy, division/multiplicity of • Irenaeus, Against Heresies • Irenaeus, on heresy and sophism • Origen, themes on heresy in the Commentary on Matthew • Satan, and heresy • Sophistry, heresy connected to • heresy

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 23; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147, 534, 535; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 739

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2.4 ὁ ἀντικείμενοςκαὶ ὑπεραιρόμενος ἐπὶ πάνταλεγόμενονθεὸνἢ σέβασμα, ὥστε αὐτὸνεἰς τὸνναὸντοῦ θεοῦ καθίξαι,ἀποδεικνύντα ἑαυτὸν ὅτι ἔστινθεός—. ^3.7 αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, ^3.8 ἀλλʼ ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ'' None

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2.4 he who opposes and exalts himself against all that is called God or that is worshiped; so that he sits as God in the temple of God, setting himself up as God. ' "^3.7 For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you, " "^3.8 neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; "' None

42. New Testament, 2 Timothy, 2.15-2.19, 3.4-3.7, 3.9, 3.16, 4.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, moral criticism of heresy • Eristic, connection with heresy • Heresy • Heresy, heretic • Irenaeus, on heresy and sophism • Myth, associated with heresy • Origen, exclusive account of sects and heresy • Origen, on Gnosticism as heresy • Origen, on the link between heresy and pleasure • Origen, strategies for linking heresy with various others • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • Scripture, as weapon/criterion against heresy • Sophistry, heresy connected to • conscience, of heretic • heresy • heresy, categorization of • heretics, naming of

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 145, 442, 482, 495, 546; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 265; Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 223; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 73, 74, 120, 121, 122, 123, 195, 212, 429, 439, 443, 518, 519, 521, 570; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 25; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 166

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2.15 σπούδασον σεαυτὸν δόκιμον παραστῆσαι τῷ θεῷ, ἐργάτην ἀνεπαίσχυντον, ὀρθοτομοῦντα τὸν λόγον τῆς ἀληθείας. ^2.16 τὰς δὲ βεβήλους κενοφωνιας περιίστασο· ἐπὶ πλεῖον γὰρ προκόψουσιν ἀσεβείας, ^2.17 καὶ ὁ λόγος αὐτῶν ὡς γάγγραινα νομὴν ἕξει· ὧν ἐστὶν Ὑμέναιος καὶ Φίλητος, ^2.18 οἵτινες περὶ τὴν ἀλήθειαν ἠστόχησαν, λέγοντες ἀνάστασιν ἤδη γεγονέναι, καὶ ἀνατρέπουσιν τήν τινων πίστιν. ^2.19 ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτηνἜγνω Κύριος τοὺς ὄντας αὐτοῦ,καί Ἀποστήτω ἀπὸ ἀδικίας πᾶς ὁὀνομάζων τὸ ὄνομα Κυρίου. ^3.4 προδόται, προπετεῖς, τετυφωμένοι, φιλήδονοι μᾶλλον ἢ φιλόθεοι, ^3.5 ἔχοντες μόρφωσιν εὐσεβείας τὴν δὲ δύναμιν αὐτῆς ἠρνημένοι· καὶ τούτους ἀποτρέπου. ^3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις, ^3.7 πάντοτε μανθάνοντα καὶ μηδέποτε εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν δυνάμενα. ^3.9 ἀλλʼ οὐ προκόψουσιν ἐπὶ πλεῖον, ἡ γὰρ ἄνοια αὐτῶν ἔκδη λος ἔσται πᾶσιν, ὡς καὶ ἡ ἐκείνων ἐγένετο. ^3.16 πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος πρὸς διδασκαλίαν, πρὸς ἐλεγμόν, πρὸς ἐπανόρθωσιν, πρὸς παιδείαν τὴν ἐν δικαιοσύνῃ, ^4.4 καὶ ἀπὸ μὲν τῇς ἀληθείας τὴν ἀκοὴν ἀποστρέψουσιν, ἐπὶ δὲ τοὺς μύθους ἐκτραπήσονται.'' None

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2.15 Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. " '^2.16 But shun empty chatter, for they will proceed further in ungodliness, ^2.17 and their word will consume like gangrene, of whom is Hymenaeus and Philetus; ^2.18 men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. ^2.19 However God\'s firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness." ^3.4 traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; ^3.5 holding a form of godliness, but having denied the power thereof. Turn away from these, also. ^3.6 For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts, ^3.7 always learning, and never able to come to the knowledge of the truth. ^3.9 But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. ^3.16 Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness, ^4.4 and will turn away their ears from the truth, and turn aside to fables. '" None

43. New Testament, Acts, 8.9-8.24, 8.26-8.40, 10.9, 10.48, 13.10, 15.3, 17.8, 18.3, 18.18, 20.18-20.35, 23.8 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Rome, and heresy • Epicureanism, heresy assimilated to • Eristic, connection with heresy • Gnosticism, as heretical or ‘other’ • Heresy • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, interior to Church • Heresy, novelty of • Irenaeus, on heresy and paganism • Irenaeus, on heresy and sophism • Martyr, Justin, use of Greek models for heresy • Orthodoxy and Heresy • Paganism, heresy assimilated to • Pelagius, heretic, on raven • Philosophy, assimilation of heresy to • Satan, and heresy • Simon of Samaria, as source of all heresy • Simplicity, Virtue of simplicity versus heresy • Sophistry, heresy connected to • Succession, heretical succession • beast, heretics as • heresies, heretic • heresy • heresy / heretics • heresy named after founder • heresy, Jewish origins denied • heresy, condemnation of novelty • heresy, definition of • heresy, novelty of • raven, as heretic • ‘Heresy’ • ‘Heresy’, Gnosis, Gnosticism

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 59, 60, 67, 79, 133, 146, 147, 148, 152, 174, 175; Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 78, 80, 81, 82, 83; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 17; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10, 14; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 51, 71, 72, 195, 212, 274; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 534; Piovanelli, Burke, Pettipiece (2015), Rediscovering the Apocryphal Continent : New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 214, 215; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 444; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 7, 18; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 22, 23; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 208

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8.9 Ἀνὴρ δέ τις ὀνόματι Σίμων προυπῆρχεν ἐν τῇ πόλει μαγεύων καὶ ἐξιστάνων τὸ ἔθνος τῆς Σαμαρίας, λέγων εἶναί τινα ἑαυτὸν μέγαν, ^8.10 ᾧ προσεῖχον πάντες ἀπὸ μικροῦ ἕως μεγάλου λέγοντες Οὗτός ἐστιν ἡ Δύναμις τοῦ θεοῦ ἡ καλουμένη Μεγάλη. ^8.11 προσεῖχον δὲ αὐτῷ διὰ τὸ ἱκανῷ χρόνῳ ταῖς μαγίαις ἐξεστακέναι αὐτούς. ^8.12 ὅτε δὲ ἐπίστευσαν τῷ Φιλίππῳ εὐαγγελιζομένῳ περὶ τῆς βασιλείας τοῦ θεοῦ καὶ τοῦ ὀνόματος Ἰησοῦ Χριστοῦ, ἐβαπτίζοντο ἄνδρες τε καὶ γυναῖκες. ^8.13 ὁ δὲ Σίμων καὶ αὐτὸς ἐπίστευσεν, καὶ βαπτισθεὶς ἦν προσκαρτερῶν τῷ Φιλίππῳ, θεωρῶν τε σημεῖα καὶ δυνάμεις μεγάλας γινομένας ἐξίστατο. ^8.14 Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, ^8.15 οἵτινες καταβάντες 8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. ^8.17 τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. ^8.18 Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ ^8.19 ρας λαμβάνῃ πνεῦμα ἅγιον. ^8.20 Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. ^8.21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. ^8.22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· ^8.23 εἰς γὰρ χολὴν πικρίας καὶσύνδεσμον ἀδικίας ὁρῶ σε ὄντα. ^8.24 ἀποκριθεὶς δὲ ὁ Σίμων εἶπεν Δεήθητε ὑμεῖς ὑπὲρ ἐμοῦ πρὸς τὸν κύριον ὅπως μηδὲν ἐπέλθῃ ἐπʼ ἐμὲ ὧν εἰρήκατε. ^8.26 Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. ^8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, ^8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. ^8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. ^8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; ^8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. ^8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη ^8.33 ^8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός; ^8.35 ἀνοίξας δὲ ὁ Φίλιππος τὸ στόμα αὐτοῦ καὶ ἀρξάμενος ἀπὸ τῆς γραφῆς ταύτης εὐηγγελίσατο αὐτῷ τὸν Ἰησοῦν. ^8.36 ὡς δὲ ἐπορεύοντο κατὰ τὴν ὁδόν, ἦλθον ἐπί τι ὕδωρ, καί φησιν ὁ εὐνοῦχος Ἰδοὺ ὕδωρ· τί κωλύει με βαπτισθῆναι; ^8.38 καὶ ἐκέλευσεν στῆναι τὸ ἅρμα, καὶ κατέ βησαν ἀμφότεροι εἰς τὸ ὕδωρ ὅ τε Φίλιππος καὶ ὁ εὐνοῦχος, καὶ ἐβάπτισεν αὐτόν. ^8.39 ὅτε δὲ ἀνέβησαν ἐκ τοῦ ὕδατος, πνεῦμα Κυρίου ἥρπασεν τὸν Φίλιππον, καὶ οὐκ εἶδεν αὐτὸν οὐκέτι ὁ εὐνοῦχος, ἐπορεύετο γὰρ τὴν ὁδὸν αὐτοῦ χαίρων. ^8.40 Φίλιππος δὲ εὑρέθη εἰς Ἄζωτον, καὶ διερχόμενος εὐηγγελίζετο τὰς πόλεις πάσας ἕως τοῦ ἐλθεῖν αὐτὸν εἰς Καισαρίαν. ^10.9 Τῇ δὲ ἐπαύριον ὁδοιπορούντων ἐκείνων καὶ τῇ πόλει ἐγγιζόντων ἀνέβη Πέτρος ἐπὶ τὸ δῶμα προσεύξασθαι περὶ ὥραν ἕκτην. ^10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς. ^13.10 Ὦ πλήρης παντὸς δόλου καὶ πάσης ῥᾳδιουργίας, υἱὲ διαβόλου, ἐχθρὲ πάσης δικαιοσύνης, οὐ παύσῃ διαστρέφων τὰς ὁδοὺς τοῦ κυρίου τὰς εὐθείας; καὶ νῦν ἰδοὺ χεὶρ Κυρίου ἐπὶ σέ, ^15.3 Οἱ μὲν οὖν προπεμφθέντες ὑπὸ τῆς ἐκκλησίας διήρχοντο τήν τε Φοινίκην καὶ Σαμαρίαν ἐκδιηγούμενοι τὴν ἐπιστροφὴν τῶν ἐθνῶν, καὶ ἐποίουν χαρὰν μεγάλην πᾶσι τοῖς ἀδελφοῖς. ^17.8 ἐτάραξαν δὲ τὸν ὄχλον καὶ τοὺς πολιτάρχας ἀκούοντας ταῦτα, ^18.3 καὶ διὰ τὸ ὁμότεχνον εἶναι ἔμενεν παρʼ αὐτοῖς καὶ ἠργάζοντο, ἦσαν γὰρ σκηνοποιοὶ τῇ τέχνῃ. διελέγετο δὲ ἐν τῇ συναγωγῇ κατὰ πᾶν σάββατον, ^18.18 Ὁ δὲ Παῦλος ἔτι προσμείνας ἡμέρας ἱκανὰς τοῖς ἀδελφοῖς ἀποταξάμενος ἐξέπλει εἰς τὴν Συρίαν, καὶ σὺν αὐτῷ Πρίσκιλλα καὶ Ἀκύλας, κειράμενος ἐν Κενχρεαῖς τὴν κεφαλήν, εἶχεν γὰρ εὐχήν. ^20.18 ὡς δὲ παρεγένοντο πρὸς αὐτὸν εἶπεν αὐτοῖς Ὑμεῖς ἐπίστασθε ἀπὸ πρώτης ἡμέρας ἀφʼ ἧς ἐπέβην εἰς τὴν Ἀσίαν πῶς μεθʼ ὑμῶν τὸν πάντα χρόνον ἐγενόμην, ^20.19 δουλεύων τῷ κυρίῳ μετὰ πάσης ταπεινοφροσύνης καὶ δακρύων καὶ πειρασμῶν τῶν συμβάντων μοι ἐν ταῖς ἐπιβουλαῖς τῶν Ἰουδαίων· ^20.20 ὡς οὐδὲν ὑπεστειλάμην τῶν συμφερόντων τοῦ μὴ ἀναγγεῖλαι ὑμῖν καὶ διδάξαι ὑμᾶς δημοσίᾳ καὶ κατʼ οἴκους, ^20.21 διαμαρτυρόμενος Ἰουδαίοις τε καὶ Ἕλλησιν τὴν εἰς θεὸν μετάνοιαν καὶ πίστιν εἰς τὸν κύριον ἡμῶν Ἰησοῦν. ^20.22 καὶ νῦν ἰδοὺ δεδεμένος ἐγὼ τῷ πνεύματι πορεύομαι εἰς Ἰερουσαλήμ, τὰ ἐν αὐτῇ συναντήσοντα ἐμοὶ μὴ εἰδώς, ^20.23 πλὴν ὅτι τὸ πνεῦμα τὸ ἅγιον κατὰ πόλιν διαμαρτύρεταί μοι λέγον ὅτι δεσμὰ καὶ θλίψεις με μένουσιν· ^20.24 ἀλλʼ οὐδενὸς λόγου ποιοῦμαι τὴν ψυχὴν τιμίαν ἐμαυτῷ ὡς τελειώσω τὸν δρόμον μου καὶ τὴν διακονίαν ἣν ἔλαβον παρὰ τοῦ κυρίου Ἰησοῦ, διαμαρτύρασθαι τὸ εὐαγγέλιον τῆς χάριτος τοῦ θεοῦ. ^20.25 καὶ νῦν ἰδοὺ ἐγὼ οἶδα ὅτι οὐκέτι ὄψεσθε τὸ πρόσωπόν μου ὑμεῖς πάντες ἐν οἷς διῆλθον κηρύσσων τὴν βασιλείαν· ^20.26 διότι μαρτύρομαι ὑμῖν ἐν τῇ σήμερον ἡμέρᾳ ὅτι καθαρός εἰμι ἀπὸ τοῦ αἵματος πάντων, ^20.27 οὐ γὰρ ὑπεστειλάμην τοῦ μὴ ἀναγγεῖλαι πᾶσαν τὴν βουλὴν τοῦ θεοῦ ὑμῖν. ^20.28 προσέχετε ἑαυτοῖς καὶ παντὶ τῷ ποιμνίῳ, ἐν ᾧ ὑμᾶς τὸ πνεῦμα τὸ ἅγιον ἔθετο ἐπισκόπους, ποιμαίνειντὴν ἐκκλησίαν τοῦ θεοῦ, ἣν περιεποιήσατο διὰ τοῦ αἵματος τοῦ ἰδίου. ^20.29 ἐγὼ οἶδα ὅτι εἰσελεύσονται μετὰ τὴν ἄφιξίν μου λύκοι βαρεῖς εἰς ὑμᾶς μὴ φειδόμενοι τοῦ ποιμνίου, ^20.30 καὶ ἐξ ὑμῶν αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμμένα τοῦ ἀποσπᾷν τοὺς μαθητὰς ὀπίσω ἑαυτῶν· ^20.31 διὸ γρηγορεῖτε, μνημονεύοντες 20.32 καὶ τὰ νῦν παρατίθεμαι ὑμᾶς τῷ κυρίῳ καὶ τῷ λόγῳ τῆς χάριτος αὐτοῦ τῷ δυναμένῳ οἰκοδομῆσαι καὶ δοῦναι τὴν κληρονομίαν ἐν τοῖς ἡγιασμένοις πᾶσιν. ^20.33 ἀργυρίου ἢ χρυσίου ἢ ἱματισμοῦ οὐδενὸς ἐπεθύμησα· ^20.34 αὐτοὶ γινώσκετε ὅτι ταῖς χρείαις μου καὶ τοῖς οὖσι μετʼ ἐμοῦ ὑπηρέτησαν αἱ χεῖρες αὗται. ^20.35 πάντα ὑπέδειξα ὑμῖν ὅτι οὕτως κοπιῶντας δεῖ ἀντιλαμβάνεσθαι τῶν ἀσθενούντων, μνημονεύειν τε τῶν λόγων τοῦ κυρίου Ἰησοῦ ὅτι αὐτὸς εἶπεν Μακάριόν ἐστιν μᾶλλον διδόναι ἢ λαμβάνειν. ^23.8 Σαδδουκαῖοι γὰρ λέγουσιν μὴ εἶναι ἀνάστασιν μήτε ἄγγελον μήτε πνεῦμα, Φαρισαῖοι δὲ ὁμολογοῦσιν τὰ ἀμφότερα.' ' None

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8.9 But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, ^8.10 to whom they all listened, from the least to the greatest, saying, "This man is that great power of God." ^8.11 They listened to him, because for a long time he had amazed them with his sorceries. ^8.12 But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. ^8.13 Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. ^8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, ^8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; ^8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. ^8.17 Then they laid their hands on them, and they received the Holy Spirit. ' "^8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '^8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." ^8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "^8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '^8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. ^8.23 For I see that you are in the gall of bitterness and in the bondage of iniquity." ^8.24 Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me." ^8.26 But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." ^8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. ^8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. ^8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." ^8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" ^8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. ^8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. ^8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." ^8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?" ^8.35 Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. ^8.36 As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?" ^8.37 ^8.38 He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. ' "^8.39 When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. " '^8.40 But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. ^10.9 Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. ^10.48 He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. ^13.10 and said, "Full of all deceit and all cunning, you son of the devil, you enemy of all righteousness, will you not cease to pervert the right ways of the Lord? ^15.3 They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. ^17.8 The multitude and the rulers of the city were troubled when they heard these things. ^18.3 and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. ^18.18 Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. ^20.18 When they had come to him, he said to them, "You yourselves know, from the first day that I set foot in Asia, how I was with you all the time, ^20.19 serving the Lord with all humility, with many tears, and with trials which happened to me by the plots of the Jews; ' "^20.20 how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house, " '^20.21 testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. ^20.22 Now, behold, I go bound by the Spirit to Jerusalem, not knowing what will happen to me there; ^20.23 except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. ' "^20.24 But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. " '^20.25 Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. ^20.26 Therefore I testify to you this day that I am clean from the blood of all men, ' "^20.27 for I didn't shrink from declaring to you the whole counsel of God. " '^20.28 Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. ^20.29 For I know that after my departure, vicious wolves will enter in among you, not sparing the flock. ^20.30 Men will arise from among your own selves, speaking perverse things, to draw away the disciples after them. ' "^20.31 Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears. " '^20.32 Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. ' "^20.33 I coveted no one's silver, or gold, or clothing. " '^20.34 You yourselves know that these hands ministered to my necessities, and to those who were with me. ^20.35 In all things I gave you an example, that so laboring you ought to help the weak, and to remember the words of the Lord Jesus, that he himself said, \'It is more blessed to give than to receive.\'" ^23.8 For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess all of these. ' ' None

44. New Testament, Apocalypse, 2.14-2.15, 2.19 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Rome, novelty of heresy • Heresy • Heresy, novelty of • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Irenaeus, on heresy and paganism • Karpocrates, heretic • Kerdon, heretic • Kerinthos, heretic • Marcion of Sinope, heretic • Marriage, heretical promiscuity regarding • Paganism, heresy assimilated to • heresy/heretics • heretics

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 74; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 22, 27, 128, 129, 130; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 542; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 157; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 166

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2.14 ἀλλὰ ἔχω κατὰ σοῦ ὀλίγα, ὅτι ἔχεις ἐκεῖ κρατοῦντας τὴν διδαχὴνΒαλαάμ,ὃς ἐδίδασκεν τῷ Βαλὰκ βαλεῖν σκάνδαλον ἐνώπιοντῶν υἱῶν Ἰσραήλ, φαγεῖν εἰδωλόθυτα καὶ πορνεῦσαι· ^2.15 οὕτως ἔχεις καὶ σὺ κρατοῦντας τὴν διδαχὴν Νικολαϊτῶν ὁμοίως. ^2.19 Οἶδά σου τὰ ἔργα, καὶ τὴν ἀγάπην καὶ τὴν πίστιν καὶ τὴν διακονίαν καὶ τὴν ὑπομονήν σου, καὶ τὰ ἔργα σου τὰ ἔσχατα πλείονα τῶν πρώτων.' ' None

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2.14 But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. ^2.15 So you also have some who hold to the teaching of the Nicolaitans in the same way. ^2.19 I know your works, your love, faith, service, patient endurance, and that your last works are more than the first.' ' None

45. New Testament, James, 2.13 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • heresy • heresy, heretics

Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 451; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 381

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2.13 ἡ γὰρ κρίσις ἀνέλεος τῷ μὴ ποιήσαντι ἔλεος· κατακαυχᾶται ἔλεος κρίσεως.'' None

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2.13 For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. '' None

46. New Testament, Colossians, 1.15, 1.18, 2.2, 2.8, 2.18, 4.1 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Gnosticism, distinction from other heresies • Heresy • Heresy, division/multiplicity of • Irenaeus, Against Heresies • Jewish succession, as origin of heresies • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Origen, exclusive account of sects and heresy • Origen, themes on heresy in the Commentary on Matthew • heresy • heresy / heretics • heresy/heretics • heretics,

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 226, 526, 552, 553, 554, 559, 560, 572, 573; Huttner (2013), Early Christianity in the Lycus Valley, 301; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72, 769; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 157; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 112; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 208

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1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, ^1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, ^2.2 ἵνα παρακληθῶσιν αἱ καρδίαι αὐτῶν, συνβιβασθέντες ἐν ἀγάπῃ καὶ εἰς πᾶν πλοῦτος τῆς πληροφορίας τῆς συνέσεως, εἰς ἐπίγνωσιν τοῦ μυστηρίου τοῦ θεοῦ, Χριστοῦ, ^2.8 Βλέπετε μή τις ὑμᾶς ἔσται ὁ συλαγωγῶν διὰ τῆς φιλοσοφίας καὶ κενῆς ἀπάτης κατὰ τὴν παράδοσιν τῶν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου καὶ οὐ κατὰ Χριστόν· ^2.18 μηδεὶς ὑμᾶς καταβραβευέτω θέλων ἐν ταπεινοφροσύνῃ καὶ θρησκείᾳ τῶν ἀγγέλων, ἃ ἑόρακεν ἐμβατεύων, εἰκῇ φυσιούμενος ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ, ^4.1 Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ.'' None

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1.15 who is the image of the invisible God, the firstborn of all creation. ^1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. ^2.2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ, ' "^2.8 Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. " ^2.18 Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind, ^4.1 Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. '' None

47. New Testament, Ephesians, 1.21, 2.15, 3.5-3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heresy • Irenaeus, Against Heresies • Martyr, Justin, use of Greek models for heresy • Paganism, heresy assimilated to • Scripture, as weapon/criterion against heresy • Simon of Samaria, as source of all heresy • Succession, heretical succession • heresy

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 79, 214; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 451; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 182

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1.21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι· ^2.15 ἐν τῇ σαρκὶ αὐτοῦ, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασιν καταργήσας, ἵνα τοὺς δύο κτίσῃ ἐν αὑτῷ εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, ^3.5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, ^3.6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου,'' None

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1.21 far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. ^2.15 having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; ^3.5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; ^3.6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, '' None

48. New Testament, Galatians, 4.4, 5.17, 5.21 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, ‘liberal’ tolerance of heresy • Gnosticism, distinction from other heresies • Heresy, interior to Church • Irenaeus, Against Heresies • Irenaeus, on heresy and paganism • Marriage, heretical promiscuity regarding • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Paganism, heresy assimilated to • heresy • heresy, Christian views depicted by rabbis as heresy • heretics

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 128, 129, 342, 343, 344, 555, 556, 561, 562; Hayes (2022), The Literature of the Sages: A Re-Visioning, 389; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 122; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 55

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4.4 ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, ^5.17 ἡ γὰρ σὰρξ ἐπιθυμεῖ κατὰ τοῦ πνεύματος, τὸ δὲ πνεῦμα κατὰ τῆς σαρκός, ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ἵνα μὴ ἃ ἐὰν θέλητε ταῦτα ποιῆτε. ^5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.' ' None

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4.4 But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, ^5.17 For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. ^5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. ' ' None

49. New Testament, Hebrews, 8.8-8.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Heresy, heretic • heresy, and supersessionism • heresy, heretics, heresiology • supersessionism, inverse of heresy • – rabbi and heretic(s)

Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 276; Kattan Gribetz et al. (2016), Genesis Rabbah in Text and Context. 78; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 37; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 292

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8.8 μεμφόμενος γὰρ αὐτοὺς λέγει ^8.9 ' ' None

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8.8 For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; ^8.9 Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn\'t continue in my covet, And I disregarded them," says the Lord. ' ' None

50. New Testament, Philippians, 3.2-3.5, 3.19-3.20, 4.1-4.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eristic, connection with heresy • Heresy • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Heresy, interior to Church • Irenaeus, Against Heresies • Irenaeus, on heresy and sophism • Sophistry, heresy connected to • beast, heretics as • heresy • heresy, heretics

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147, 499, 500; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 110, 121; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 51; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 19; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 125

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3.2 Βλέπετε τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας, βλέπετε τὴν κατατομήν. ^3.3 ἡμεῖς γάρ ἐσμεν ἡ περιτομή, οἱ πνεύματι θεοῦ λατρεύοντες καὶ καυχώμενοι ἐν Χριστῷ Ἰησοῦ καὶ οὐκ ἐν σαρκὶ πεποιθότες, ^3.4 καίπερ ἐγὼ ἔχων πεποίθησιν καὶ ἐν σαρκί. Εἴ τις δοκεῖ ἄλλος πεποιθέναι ἐν σαρκί, ἐγὼ μᾶλλον· ^3.5 περιτομῇ ὀκταήμερος, ἐκ γένους Ἰσραήλ, φυλῆς Βενιαμείν, Ἐβραῖος ἐξ Ἐβραίων, κατὰ νόμον Φαρισαῖος, ^3.19 ὧν τὸ τέλος ἀπώλεια, ὧν ὁ θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, οἱ τὰ ἐπίγεια φρονοῦντες. ^3.20 ἡμῶν γὰρ τὸ πολίτευμα ἐν οὐρανοῖς ὑπάρχει, ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν, ^4.1 Ὥστε, ἀδελφοί μου ἀγαπητοὶ καὶ ἐπιπόθητοι, χαρὰ καὶ στέφανός μου, οὕτως στήκετε ἐν κυρίῳ, ἀγαπητοί. ^4.2 Εὐοδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ. ^4.3 ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύνζυγε, συνλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐνβίβλῳ ζωῆς. ^4.4 Χαίρετε ἐν κυρίῳ πάντοτε· πάλιν ἐρῶ, χαίρετε. ^4.5 τὸ ἐπιεικὲς ὑμῶν γνωσθήτω πᾶσιν ἀνθρώποις. ὁ κύριος ἐγγύς· ^4.6 μηδὲν μεριμνᾶτε, ἀλλʼ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετʼ εὐχαριστίας τὰ αἰτήματα ὑμῶν γνωριζέσθω πρὸς τὸν θεόν· ^4.7 καὶ ἡ εἰρήνη τοῦ θεοῦ ἡ ὑπερέχουσα πάντα νοῦν φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν ἐν Χριστῷ Ἰησοῦ. ^4.8 Τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα σεμνά, ὅσα δίκαια, ὅσα ἁγνά, ὅσα προσφιλῆ, ὅσα εὔφημα, εἴ τις ἀρετὴ καὶ εἴ τις ἔπαινος, ταῦτα λογίζεσθε· ^4.9 ἃ καὶ ἐμάθετε καὶ παρελάβετε καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε· καὶ ὁ θεὸς τῆς εἰρήνης ἔσται μεθʼ ὑμῶν. ^4.10 Ἐχάρην δὲ ἐν κυρίῳ μεγάλως ὅτι ἤδη ποτὲ ἀνεθάλετε τὸ ὑπὲρ ἐμοῦ φρονεῖν, ἐφʼ ᾧ καὶ ἐφρονεῖτε ἠκαιρεῖσθε δέ. ^4.11 οὐχ ὅτι καθʼ ὑστέρησιν λέγω, ἐγὼ γὰρ ἔμαθον ἐν οἷς εἰμὶ αὐτάρκης εἶναι· οἶδα καὶ ταπεινοῦσθαι, ^4.12 οἶδα καὶ περισσεύειν· ἐν παντὶ καὶ ἐν πᾶσιν μεμύημαι, καὶ χορτάζεσθαι καὶ πεινᾷν, καὶ περισσεύειν καὶ ὑστερεῖσθαι· ^4.13 πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με. ^4.14 πλὴν καλῶς ἐποιήσατε συνκοινωνήσαντές μου τῇ θλίψει. ^4.15 οἴδατε δὲ καὶ ὑμεῖς, Φιλιππήσιοι, ὅτι ἐν ἀρχῇ τοῦ εὐαγγελίου, ὅτε ἐξῆλθον ἀπὸ Μακεδονίας, οὐδεμία μοι ἐκκλησία ἐκοινώνησεν εἰς λόγον δόσεως καὶ λήμψεως εἰ μὴ ὑμεῖς μόνοι, ^4.16 ὅτι καὶ ἐν Θεσσαλονίκῃ καὶ ἅπαξ καὶ δὶς εἰς τὴν χρείαν μοι ἐπέμψατε. ^4.17 οὐχ ὅτι ἐπιζητῶ τὸ δόμα, ἀλλὰ ἐπιζητῶ τὸν καρπὸν τὸν πλεονάζοντα εἰς λόγον ὑμῶν. ^4.18 ἀπέχω δὲ πάντα καὶ περισσεύω· πεπλήρωμαι δεξάμενος παρὰ Ἐπαφροδίτου τὰ παρʼ ὑμῶν,ὀσμὴν εὐωδίας,θυσίαν δεκτήν, εὐάρεστον τῷ θεῷ. ^4.19 ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν κατὰ τὸ πλοῦτος αὐτοῦ ἐν δόξῃ ἐν Χριστῷ Ἰησοῦ. ^4.20 τῷ δὲ θεῷ καὶ πατρὶ ἡμῶν ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων· ἀμήν.'' None

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3.2 Beware of the dogs, beware of the evil workers, beware of the false circumcision. ^3.3 For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; ^3.4 though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: ^3.5 circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; ^3.19 whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. ^3.20 For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; ^4.1 Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. ^4.2 I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. ^4.3 Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. ^4.4 Rejoice in the Lord always! Again I will say, Rejoice! ^4.5 Let your gentleness be known to all men. The Lord is at hand. ^4.6 In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. ^4.7 The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. ^4.8 Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. ^4.9 The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you. ^4.10 But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. ^4.11 Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. ^4.12 I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. ^4.13 I can do all things through Christ, who strengthens me. ^4.14 However you did well that you had fellowship with my affliction. ^4.15 You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. ^4.16 For even in Thessalonica you sent once and again to my need. ^4.17 Not that I seek for the gift, but I seek for the fruit that increases to your account. ^4.18 But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. ^4.19 My God will supply every need of yours according to his riches in glory in Christ Jesus. ^4.20 Now to our God and Father be the glory forever and ever! Amen. '' None

51. New Testament, Romans, 1.20-1.22, 1.25, 1.32, 2.14, 2.26, 2.28-2.29, 3.30, 5.7, 7.2, 7.4-7.6, 7.9, 8.29, 12.3, 12.8, 15.24, 16.7, 16.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, assimilation of heresy to paganism • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, reduction of diverse heresies to common errors • Epicureanism, heresy assimilated to • Eristic, connection with heresy • Gnosticism, as heretical or ‘other’ • Gnosticism, assimilation of other heresies to • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, human origin of • Heresy, interior to Church • Heresy, reduction/amalgamation of • Heretics {see also Gnostics; Marcionites) • Irenaeus, Against Heresies • Irenaeus, on heresy and paganism • Irenaeus, on heresy and sophism • Marriage, heretical contempt for • Martyrdom, heretics sophistically avoid • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Origen, on Gnosticism as heresy • Origen, tension between exclusive and inclusive accounts of heresy • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Simplicity, Virtue of simplicity versus heresy • Sophistry, heresy connected to • Succession, heretical succession • beast, heretics as • heresy • heresy named after founder • heresy, Old Testament and • heresy, Origen opposing • heresy, heretics, heretical • heresy/heretics • heretics • ‘Heresy’, Gnosis, Gnosticism

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 79, 81, 96; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 122, 144, 145, 151, 279, 280, 281, 334, 352, 353, 356, 361, 362, 466, 517, 540, 541, 542, 543, 562, 569; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 160; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 51, 72, 73, 122; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 534; Osborne (2001), Irenaeus of Lyons, 150; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 380, 403; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 30; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 151

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1.20 τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, ^1.21 διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία· ^1.22 φάσκοντες εἶναι σοφοὶ ἐμωράνθησαν, ^1.25 οἵτινες μετήλλαξαν τὴν ἀλήθειαν τοῦ θεοῦ ἐν τῷ ψεύδει, καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. ^1.32 οἵτινες τὸ δικαίωμα τοῦ θεοῦ ἐπιγνόντες,ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν, οὐ μόνον αὐτὰ ποιοῦσιν ἀλλὰ καὶ συνευδοκοῦσιν τοῖς πράσσουσιν. ^2.14 ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσὶν νόμος· ^2.26 ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται; ^2.28 οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ^2.29 ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ. ^3.30 ναὶ καὶ ἐθνῶν, εἴπερ εἷς ὁ θεός, ὃς δικαιώσει περιτομὴν ἐκ πίστεως καὶ ἀκροβυστίαν διὰ τῆς πίστεως. ^5.7 μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν· ^7.2 ἡ γὰρ ὕπανδρος γυνὴ τῷ ζῶντι ἀνδρὶ δέδεται νόμῳ· ἐὰν δὲ ἀποθάνῃ ὁ ἀνήρ, κατήργηται ἀπὸ τοῦ νόμου τοῦ ἀνδρός. ^7.4 ὥστε, ἀδελφοί μου, καὶ ὑμεῖς ἐθανατώθητε τῷ νόμῳ διὰ τοῦ σώματος τοῦ χριστοῦ, εἰς τὸ γενέσθαι ὑμᾶς ἑτέρῳ, τῷ ἐκ νεκρῶν ἐγερθέντι ἵνα καρποφορήσωμεν τῷ θεῷ. ^7.5 ὅτε γὰρ ἦμεν ἐν τῇ σαρκί, τὰ παθήματα τῶν ἁμαρτιῶν τὰ διὰ τοῦ νόμου ἐνηργεῖτο ἐν τοῖς μέλεσιν ἡμῶν εἰς τὸ καρποφορῆσαι τῷ θανάτῳ· ^7.6 νυνὶ δὲ κατηργήθημεν ἀπὸ τοῦ νόμου, ἀποθανόντες ἐν ᾧ κατειχόμεθα, ὥστε δουλεύειν ἡμᾶς ἐν καινότητι πνεύματος καὶ οὐ παλαιότητι γράμματος. ^7.9 ἐγὼ δὲ ἔζων χωρὶς νόμου ποτέ· ἐλθούσης δὲ τῆς ἐντολῆς ἡ ἁμαρτία ἀνέζησεν, ^8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· ^12.3 Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν μὴ ὑπερφρονεῖν παρʼ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως. ^12.8 εἴτε ὁ παρακαλῶν ἐν τῇ παρακλήσει, ὁ μεταδιδοὺς ἐν ἁπλότητι, ὁ προϊστάμενος ἐν σπουδῇ, ὁ ἐλεῶν ἐν ἱλαρότητι. ^15.24 ὡς ἂν πορεύωμαι εἰς τὴν Σπανίαν, ἐλπίζω γὰρ διαπορευόμενος θεάσασθαι ὑμᾶς καὶ ὑφʼ ὑμῶν προπεμφθῆναι ἐκεῖ ἐὰν ὑμῶν πρῶτον ἀπὸ μέρους ἐμπλησθῶ,— ^16.7 ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ. ^16.18 οἱ γὰρ τοιοῦτοι τῷ κυρίῳ ἡμῶν Χριστῷ οὐ δουλεύουσιν ἀλλὰ τῇ ἑαυτῶν κοιλίᾳ, καὶ διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων.' ' None

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1.20 For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. ' "^1.21 Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. " '^1.22 Professing themselves to be wise, they became fools, ^1.25 who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. ^1.32 who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. ' "^2.14 (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, " "^2.26 If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? " ^2.28 For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; ^2.29 but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. ^3.30 since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. ^5.7 For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. ^7.2 For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. ^7.4 Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. ^7.5 For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. ^7.6 But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. ^7.9 I was alive apart from the law once, but when the commandment came, sin revived, and I died. ^8.29 For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. ^12.3 For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. ^12.8 or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. ^15.24 whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. ^16.7 Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. ' "^16.18 For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent. " ' None

52. New Testament, Titus, 1.7, 1.10, 1.16, 2.14, 3.4, 3.10-3.11 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Eristic, connection with heresy • Gnosticism, distinction from other heresies • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Heresy, heretic • Heresy, interior to Church • Irenaeus, Against Heresies • Irenaeus, on heresy and paganism • Irenaeus, on heresy and sophism • Jewish succession, as origin of heresies • Magi, as part of heretical succession • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Origen, exclusive account of sects and heresy • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Sophistry, heresy connected to • heresy • heresy/-ies

Found in books: Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 66, 117, 146, 147, 229, 531, 554, 555, 556, 563, 564, 566, 568, 569, 571, 572, 573, 585, 586, 587; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 270; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 73, 74, 121, 122, 410, 411, 412, 415, 416, 439, 503, 504, 522, 570, 571; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 96

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1.7 δεῖ γὰρ τὸν ἐπίσκοπον ἀνέγκλητον εἶναι ὡς θεοῦ οἰκονόμον, μὴ αὐθάδη, μὴ ὀργίλον, μὴ πάροινον, μὴ πλήκτην, μὴ αἰσχροκερδῆ, ^1.10 Εἰσὶν γὰρ πολλοὶ ἀνυπότακτοι, ματαιολόγοι καὶ φρεναπάται, μάλιστα οἱ ἐκ τῆς περιτομῆς, ^1.16 θεὸν ὁμολογοῦσιν εἰδέναι, τοῖς δὲ ἔργοις ἀρνοῦνται, βδελυκτοὶ ὄντες καὶ ἀπειθεῖς καὶ πρὸς πᾶν ἔργον ἀγαθὸν ἀδόκιμοι. ^2.14 ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων. ^3.4 ὅτε δὲ ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ σωτῆρος ἡμῶν θεοῦ, ^3.10 αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ, ^3.11 εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.'' None

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1.7 For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; " ^1.10 For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision, ^1.16 They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. ^2.14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. ^3.4 But when the kindness of God our Savior and his love toward mankind appeared, ^3.10 Avoid a factious man after a first and second warning; ^3.11 knowing that such a one is perverted, and sins, being self-condemned. '" None

53. New Testament, John, 1.1-1.5, 1.9, 1.14, 1.18, 2.16, 3.16, 8.44, 9.22, 14.6, 14.9, 14.16, 14.26, 15.26 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Arian heresy • Blasphemy, heresy as • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, ‘liberal’ tolerance of heresy • Heresy • Heresy / Heretics • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, human origin of • Heresy, interior to Church • Heresy, novelty of • Irenaeus, Against Heresies • Irenaeus, criticism of heretical exegesis generally • Irenaeus, on heresy and paganism • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Origen, exclusive account of sects and heresy • Origen, on Gnosticism as heresy • Origen, on the link between heresy and pleasure • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Succession, heretical succession • church, heresy dividing • heresy • heresy named after founder • heresy, church divided by • heresy, heretics • heresy, heretics, heretical • heresy/heretics

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 73; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 317, 318; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 117, 185, 218, 229, 230, 258, 337, 338, 344, 395, 421, 467, 494, 500, 501, 531, 547, 569, 570, 572, 573; DeMarco, (2021), Augustine and Porphyry: A Commentary on De ciuitate Dei 10, 174; Goldhill (2020), Preposterous Poetics: The Politics and Aesthetics of Form in Late Antiquity, 83; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 140; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 544; Osborne (2001), Irenaeus of Lyons, 152; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 54; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 341, 378, 391, 392; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 23

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. ^1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. ^1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ^1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· ^1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. ^1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. ^1.14 Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ ^1.18 θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. ^2.16 καὶ τοῖς τὰς περιστερὰς πωλοῦσιν εἶπεν Ἄρατε ταῦτα ἐντεῦθεν, μὴ ποιεῖτε τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου. ^3.16 Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. ^8.44 ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. ^9.22 ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. ^14.6 λέγει αὐτῷ Ἰησοῦς Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ ἀλήθεια καὶ ἡ ζωή· οὐδεὶς ἔρχεται πρὸς τὸν πατέρα εἰ μὴ διʼ ἐμοῦ. ^14.9 λέγει αὐτῷ ὁ Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα; ^14.16 κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, ^14.26 ὁ δὲ παράκλητος, τὸ πνεῦμα τὸ ἅγιον ὃ πέμψει ὁ πατὴρ ἐν τῷ ὀνόματί μου, ἐκεῖνος ὑμᾶς διδάξει πάντα καὶ ὑπομνήσει ὑμᾶς πάντα ἃ εἶπον ὑμῖν ἐγώ. ^15.26 Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε,'' None

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1.1 In the beginning was the Word, and the Word was with God, and the Word was God. ^1.2 The same was in the beginning with God. ^1.3 All things were made through him. Without him was not anything made that has been made. ^1.4 In him was life, and the life was the light of men. ' "^1.5 The light shines in the darkness, and the darkness hasn't overcome it. " ^1.9 The true light that enlightens everyone was coming into the world. ^1.14 The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. ^1.18 No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. ^2.16 To those who sold the doves, he said, "Take these things out of here! Don\'t make my Father\'s house a marketplace!" ^3.16 For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. ' "^8.44 You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. " ^9.22 His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. ^14.6 Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. ^14.9 Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, \'Show us the Father?\ ^14.16 I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- ^14.26 But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. ^15.26 "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. '' None

54. New Testament, Luke, 1.27, 8.2, 10.4-10.7, 11.3-11.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Eristic, connection with heresy • Gnosticism, as heretical or ‘other’ • Heresy • Heresy, novelty of • Irenaeus, on heresy and sophism • Marriage, heretical contempt for • Martyrdom, heretics sophistically avoid • Origen, on Gnosticism as heresy • Sophistry, heresy connected to • demons, and heretics • heresy

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25, 146, 147, 543; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 238; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212, 429, 446; Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 53, 55; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 219; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215

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1.27 πρὸς παρθένον ἐμνηστευμένην ἀνδρὶ ᾧ ὄνομα Ἰωσὴφ ἐξ οἴκου Δαυείδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. ^8.2 καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, ^10.4 μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. ^10.5 εἰς ἣν δʼ ἂν εἰσέλθητε οἰκίαν πρῶτον λέγετε Εἰρήνη τῷ οἴκῳ τούτῳ. ^10.6 καὶ ἐὰν ἐκεῖ ᾖ υἱὸς εἰρήνης, ἐπαναπαήσεται ἐπʼ αὐτὸν ἡ εἰρήνη ὑμῶν· εἰ δὲ μήγε, ἐφʼ ὑμᾶς ἀνακάμψει. ^10.7 ἐν αὐτῇ δὲ τῇ οἰκίᾳ μένετε, ἔσθοντες καὶ πίνοντες τὰ παρʼ αὐτῶν, ἄξιος γὰρ ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ. μὴ μεταβαίνετε ἐξ οἰκίας εἰς οἰκίαν. ^11.3 τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου ἡμῖν τὸ καθʼ ἡμέραν· ^11.4 καὶ ἄφες ἡμῖν τὰς ἁμαρτίας ἡμῶν, καὶ γὰρ αὐτοὶ ἀφίομεν παντὶ ὀφείλοντι ἡμῖν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν.'' None

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1.27 to a virgin pledged to be married to a man whose name was Joseph, of the house of David. The virgin's name was Mary. " ^8.2 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; ^10.4 Carry no purse, nor wallet, nor sandals. Greet no one on the way. ' "^10.5 Into whatever house you enter, first say, 'Peace be to this house.' " '^10.6 If a son of peace is there, your peace will rest on him; but if not, it will return to you. ' "^10.7 Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. " ^11.3 Give us day by day our daily bread. ^11.4 Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.\'"'" None

55. New Testament, Mark, 7.7, 10.29-10.30, 12.18 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, on sophistry of heretics • Epicureanism, heresy assimilated to • Eristic, connection with heresy • Exegesis, heresy as erroneous exegesis • Heresy, division/multiplicity of • Martyrdom, heretics sophistically avoid • Sophistry, heresy connected to • heresy, and orthodoxy • heretics as mocking realists • realism, legal, and heretics • ‘Heresy’

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 67, 293, 461; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 228, 229; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 71; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 181

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7.7 μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων· ^10.29 ἔφη ὁ Ἰησοῦς Ἀμὴν λέγω ὑμῖν, οὐδεὶς ἔστιν ὃς ἀφῆκεν οἰκίαν ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ μητέρα ἢ πατέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν ἐμοῦ καὶ ἕνεκεν τοῦ εὐαγγελίου, ^10.30 ἐὰν μὴ λάβῃ ἑκατονταπλασίονα νῦν ἐν τῷ καιρῷ τούτῳ οἰκίας καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς μετὰ διωγμῶν, καὶ ἐν τῷ αἰῶνι τῷ ἐρχομένῳ ζωὴν αἰώνιον. ^12.18 Καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι, καὶ ἐπηρώτων αὐτὸν λέγοντες'' None

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7.7 But in vain do they worship me, Teaching as doctrines the commandments of men.' " ^10.29 Jesus said, "Most assuredly I tell you, there is no one who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or land, for my sake, and for the gospel\'s sake, ^10.30 but he will receive one hundred times more now in this time, houses, brothers, sisters, mothers, children, and land, with persecutions; and in the age to come eternal life. ^12.18 There came to him Sadducees, who say that there is no resurrection. They asked him, saying, '" None

56. New Testament, Matthew, 3.11, 5.17, 5.27-5.28, 6.13, 7.7, 7.13-7.15, 8.31-8.33, 9.34, 11.25-11.27, 12.24, 17.2, 19.11-19.12, 19.29, 24.11, 26.41, 27.63 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, heresy and epistemology • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Rome, and heresy • Cyril of Alexandria, heresy opposed by • Dialectic, perversion of dialectic by heretics • Eristic, connection with heresy • Exegesis, heresy as erroneous exegesis • Gnosticism, as heretical or ‘other’ • Gnosticism, assimilation of other heresies to • Heresy • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, human origin of • Heresy, interior to Church • Heresy, novelty of • Heresy, reduction/amalgamation of • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Irenaeus, Against Heresies • Irenaeus, criticism of heretical exegesis generally • Irenaeus, on heresy and paganism • Irenaeus, on heresy and sophism • Magi, criticism as heresy • Marriage, heretical contempt for • Marriage, heretical promiscuity regarding • Martyrdom, heretics too eager for • Myth, associated with heresy • Origen, strategies for linking heresy with various others • Origen, tension between exclusive and inclusive accounts of heresy • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • Platonism, heretics unfaithful to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Simplicity, Virtue of simplicity versus heresy • Sophistry, heresy connected to • Succession, heretical succession • demons, and heretics • heresy • heresy / heretics • heresy, Catholic Christianity, heretics • heresy, Clement on • heresy, Cyril opposing • heresy, Rabbinic Judaism, use of minim for all opponents • heresy, heretics, heretical • heresy/-ies • heresy/heretical/heretics

Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 182, 183; Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 338; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 18, 24, 25, 29, 30, 59, 60, 62, 128, 137, 139, 144, 145, 153, 183, 184, 205, 211, 213, 218, 225, 243, 251, 259, 307, 308, 365, 393, 403, 404, 405, 406, 407, 408, 412, 413, 459, 493, 502, 517, 518, 519, 531, 532; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 536; Dignas Parker and Stroumsa (2013), Priests and Prophets Among Pagans, Jews and Christians, 214; Dijkstra and Raschle (2020), Religious Violence in the Ancient World: From Classical Athens to Late Antiquity, 245; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 238; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 149; Osborne (2001), Irenaeus of Lyons, 152; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 47, 48; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 15; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 187; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 22, 23, 24; Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 210; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 49, 173, 174; Zawanowska and Wilk (2022), The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King, 215; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 65

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3.11 ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι εἰς μετάνοιαν· ὁ δὲ ὀπίσω μου ἐρχόμενος ἰσχυρότερός μου ἐστίν, οὗ οὐκ εἰμὶ ἱκανὸς τὰ ὑποδήματα βαστάσαι· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· ^5.17 Μὴ νομίσητε ὅτι ἦλθον καταλῦσαι τὸν νόμον ἢ τοὺς προφήτας· οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι· ^5.27 Ἠκούσατε ὅτι ἐρρέθη Οὐ μοιχεύσεις. ^5.28 Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ βλέπων γυναῖκα πρὸς τὸ ἐπιθυμῆσαι αὐτὴν ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὐτοῦ. ^6.13 καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. ^7.7 Αἰτεῖτε, καὶ δοθήσεται ὑμῖν· ζητεῖτε, καὶ εὑρήσετε· κρούετε, καὶ ἀνοιγήσεται ὑμῖν. ^7.13 Εἰσέλθατε διὰ τῆς στενῆς πύλης· ὅτι πλατεῖα καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπώλειαν, καὶ πολλοί εἰσιν οἱ εἰσερχόμενοι διʼ αὐτῆς· ^7.14 ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν. ^7.15 Προσέχετε ἀπὸ τῶν ψευδοπροφητῶν, οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων ἔσωθεν δέ εἰσιν λύκοι ἅρπαγες. ^8.31 οἱ δὲ δαίμονες παρεκάλουν αὐτὸν λέγοντες Εἰ ἐκβάλλεις ἡμᾶς, ἀπόστειλον ἡμᾶς εἰς τὴν ἀγέλην τῶν χοίρων. ^8.32 καὶ εἶπεν αὐτοῖς Ὑπάγετε. οἱ δὲ ἐξελθόντες ἀπῆλθαν εἰς τοὺς χοίρους· καὶ ἰδοὺ ὥρμησεν πᾶσα ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, καὶ ἀπέθανον ἐν τοῖς ὕδασιν. ^8.33 Οἱ δὲ βόσκοντες ἔφυγον, καὶ ἀπελθόντες εἰς τὴν πόλιν ἀπήγγειλαν πάντα καὶ τὰ τῶν δαιμονιζομένων. ^9.34 οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. ^11.25 Ἐν ἐκείνῳ τῷ καιρῷ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν Ἐξομολογοῦμαί σοι, πάτερ κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις· ^11.26 ναί, ὁ πατήρ, ὅτι οὕτως εὐδοκία ἐγένετο ἔμπροσθέν σου. ^11.27 Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι. ^12.24 οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. ^17.2 καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. ^19.11 ὁ δὲ εἶπεν αὐτοῖς Οὐ πάντες χωροῦσι τὸν λόγον, ἀλλʼ οἷς δέδοται. ^19.12 εἰσὶν γὰρ εὐνοῦχοι οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων, καὶ εἰσὶν εὐνοῦχοι οἵτινες εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν. ὁ δυνάμενος χωρεῖν χωρείτω. ^19.29 καὶ πᾶς ὅστις ἀφῆκεν οἰκίας ἢ ἀδελφοὺς ἢ ἀδελφὰς ἢ πατέρα ἢ μητέρα ἢ τέκνα ἢ ἀγροὺς ἕνεκεν τοῦ ἐμοῦ ὀνόματος, πολλαπλασίονα λήμψεται καὶ ζωὴν αἰώνιον κληρονομήσει. ^24.11 καὶ πολλοὶ ψευδοπροφῆται ἐγερθήσονται καὶ πλανήσουσιν πολλούς· ^26.41 γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν· τὸ μὲν πνεῦμα πρόθυμον ἡ δὲ σὰρξ ἀσθενής. ^27.63 λέγοντες Κύριε, ἐμνήσθημεν ὅτι ἐκεῖνος ὁ πλάνος εἶπεν ἔτι ζῶν Μετὰ τρεῖς ἡμέρας ἐγείρομαι·'' None

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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. ^5.17 "Don\'t think that I came to destroy the law or the prophets. I didn\'t come to destroy, but to fulfill. ^5.27 "You have heard that it was said, \'You shall not commit adultery;\ '^5.28 but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. ' "^6.13 Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' " ^7.7 "Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. ^7.13 "Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. ^7.14 How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. ^7.15 "Beware of false prophets, who come to you in sheep\'s clothing, but inwardly are ravening wolves. ^8.31 The demons begged him, saying, "If you cast us out, permit us to go away into the herd of pigs." ^8.32 He said to them, "Go!"They came out, and went into the herd of pigs: and behold, the whole herd of pigs rushed down the cliff into the sea, and died in the water. ^8.33 Those who fed them fled, and went away into the city, and told everything, including what happened to those who were possessed with demons. ^9.34 But the Pharisees said, "By the prince of the demons, he casts out demons." ^11.25 At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. ^11.26 Yes, Father, for so it was well-pleasing in your sight. ^11.27 All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. ^12.24 But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." ^17.2 He was transfigured before them. His face shone like the sun, and his garments became as white as the light. ^19.11 But he said to them, "Not all men can receive this saying, but those to whom it is given. ^19.12 For there are eunuchs who were born that way from their mother\'s womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven\'s sake. He who is able to receive it, let him receive it."' "^19.29 Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life. " ^24.11 Many false prophets will arise, and will lead many astray. ^26.41 Watch and pray, that you don\'t enter into temptation. The spirit indeed is willing, but the flesh is weak." ^27.63 saying, "Sir, we remember what that deceiver said while he was still alive: \'After three days I will rise again.\ ' None

57. Polycarp of Smyrna, Letter To The Philippians, 6.3, 7.1-7.2 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Rome, on terminology for heresy • Heresy • Heresy, exclusion of • Heresy, novelty of • Heresy, reduction/amalgamation of • Ignatius of Antioch, on terminology for heresy • Ignatius of Antioch, on the causes of heresy • Satan, and heresy • heresy, heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 15, 16, 17, 23, 25; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 238; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296

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6.3 οὕτως οὖν δουλεύσωμεν αὐτῷ Ps. 2, 11; Heb. 12, 28 μετὰ φόβου καὶ πάσης εὐλαβείας, καθὼς αὐτὸς ἐνετείλατο καὶ οἱ εὐαγγελισάμενοι ἡμᾶς ἀπόστολοι καὶ οἱ προφῆται, οἱ προκηρύξαντες τὴν ἔλευσιν τοῦ κυρίου ἡμῶν: ζηλωταὶ περὶ τὸ καλόν, ἀπεχόμενοι τῶν σκανδάλων καὶ τῶν ψευδαδέλφων καὶ τῶν ἐν ὑποκρίσει φερόντων τὸ ὄνομα τοῦ κυρίον, οἵτινες ἀποπλανῶσι κενοὺς ἀνθρώπους. ^7.1 I Joh. 4, 2. 8; II Joh. 7 Πᾶς γὰρ ὃς ἂν μὴ ὁμολογῇ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθέναι, ἀντιχριστός ἐστιν: καὶ ὃς ἂν μὴ ὁμολογῇ τὸ μαρτύριον τοῦ σταυροῦ, ἐκ τοῦ διαβόλου ἐστίν: καὶ ὃς ἂν μεθοδεύῃ τὰ λόγια τοῦ κυρίου πρὸς τὰς ἰδίας ἐπιθυμίας καὶ λέγῃ μήτε ἀνάστασιν μήτε κρίσιν, οὗτος πρωτότοκος ἐστι τοῦ σατανᾶ.' ' None

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6.3 ^7.1 ' ' None

58. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Heresy • heretic arguments, answered by, minim

Found in books: Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 326; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 342

59. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Babylonian rabbis, sages, avoidance of Christians, Biblereading heretics • Bible-reading heretics, non-Jews, Babylonian rabbis relationships with • Bible-reading heretics, non-Jews, defined • Bible-reading heretics, non-Jews, evidence on disputations • Bible-reading heretics, non-Jews, interaction with Palestinian rabbis • Bible-reading heretics, non-Jews, presence in Persia • Heresy • Heretics • Palestinian rabbis, sages, contact with minim, Christians, Bible-reading heretics • Sectarianism, heretics • heresy • heresy, and orthodoxy

Found in books: Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 258; Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 263; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 68, 69, 71, 138; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 71; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 170, 178; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 98

60. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Bible-reading heretics, non-Jews, defined • Bible-reading heretics, non-Jews, interaction with Palestinian rabbis • Heresy, Hebrew word for • Palestinian rabbis, sages, contact with minim, Christians, Bible-reading heretics • heresy and heretics • heresy, minim • tannaim, treatment of heretics

Found in books: Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 59; Hayes (2022), The Literature of the Sages: A Re-Visioning, 275; Kalmin (1998), The Sage in Jewish Society of Late Antiquity, 69, 138; Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 155; Secunda (2014), The Iranian Talmud: Reading the Bavli in Its Sasanian Context. 52

61. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Clement of Rome, novelty of heresy • Heresy, novelty of • Heretics • Ignatius of Antioch, on the causes of heresy • heresy, heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 22; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 252, 297

62. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Heresy • Ignatius of Antioch, on terminology for heresy • Origen, themes on heresy in the Commentary on Matthew • Satan, and heresy • heresy, heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 27, 183, 184, 531, 532; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 297; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184

63. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Hegesippus, schema of stages of heresy • Heresy, interior to Church • Heresy, novelty of • heresy • heresy named after founder • heresy/heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 95, 96; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 72; Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 545

64. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, ‘liberal’ tolerance of heresy • Exegesis, heresy as erroneous exegesis • Hegesippus, schema of stages of heresy • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, heretic • Heresy, interior to Church • Jewish succession, as origin of heresies • Marriage, heretical contempt for • Origen, on the link between heresy and pleasure • Origen, strategies for linking heresy with various others • Origen, tension between exclusive and inclusive accounts of heresy • Origen, themes on heresy in the Commentary on Matthew • Philosophy, assimilation of heresy to • Platonism, heretics unfaithful to • Satan, and heresy • demons, and heretics • heresy • heretic • heretics • heretics, heresiology, Christian

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 101, 300, 301, 336, 337, 489, 492, 493, 494, 513, 514, 531, 533, 534; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 270; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 154, 155; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176; Schaaf (2019), Animal Kingdom of Heaven: Anthropozoological Aspects in the Late Antique World. 24

65. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Blasphemy, heresy as • Heresy • Satan, and heresy • heresy, heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 184; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 297; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 40

66. Anon., Acts of Thomas, 27, 165 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Heresy • heresies, heretic, traditions

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 203; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184, 540

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27 And the apostle arose and sealed them. And the Lord was revealed unto them by a voice, saying: Peace be unto you brethren. And they heard his voice only, but his likeness they saw not, for they had not yet received the added sealing of the seal (Syr. had not been baptized). And the apostle took the oil and poured it upon their heads and anointed and chrismed them, and began to say (Syr. And Judas went up and stood upon the edge of the cistern and poured oil upon their heads and said): Come, thou holy name of the Christ that is above every name. Come, thou power of the Most High, and the compassion that is perfect. Come, gift (charism) of the Most High. Come, compassionate mother. Come, communion of the male. Come, she that revealeth the hidden mysteries. Come, mother of the seven houses, that thy rest may be in the eighth house. Come, elder of the five members, mind, thought, reflection, consideration, reason; communicate with these young men. Come, holy spirit, and cleanse their reins and their heart, and give them the added seal, in the name of the Father and Son and Holy Ghost. And when they were sealed, there appeared unto them a youth holding a lighted torch, so that their lamps became dim at the approach of the light thereof. And he went forth and was no more seen of them. And the apostle said unto the Lord: Thy light, O Lord, is not to be contained by us, and we are not able to bear it, for it is too great for our sight. And when the dawn came and it was morning, he brake bread and made them partakers of the eucharist of the Christ. And they were glad and rejoiced. And many others also, believing, were added to them, and came into the refuge of the Saviour. ¹⁶⁵ But the men ran after Thomas, desiring to deliver him from death. And two soldiers went at the right hand of the apostle and two on his left, holding spears, and the officer held his hand and supported him. And the apostle Thomas said: O the hidden mysteries which even until our departure are accomplished in us! O riches of his glory, who will not suffer us to be swallowed up in this passion of the body! Four are they that cast me down, for of four am I made; and one is he that draweth me, for of one I am, and unto him I go. And this I now understand, that my Lord and God Jesus Christ being of one was pierced by one, but I, which am of four, am pierced by four.'' None

67. Hippolytus, Refutation of All Heresies, 6.35.5, 6.37, 9.7 (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Gnosticism, distinction from other heresies • Heresy • Heretics {see also Gnostics; Marcionites) • Marcus, as heretic • Origen, distinctions between heresies and their taxonomy • heresies, heretic • heresies, heretic, succession • heresy, heretics

Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 252; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 551; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 46; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 295, 296, 305; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 460; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 9

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6.35.5 And this (Marcus), infusing (the aforesaid) mixture into a smaller cup, was in the habit of delivering it to a woman to offer up the Eucharistic prayer, while he himself stood by, and held (in his hand) another empty (chalice) larger than that. And after his female dupe had pronounced the sentence of Consecration, having received (the cup from her), he proceeded to infuse (its contents) into the larger (chalice), and, pouring them frequently from one cup to the other, was accustomed at the same time to utter the following invocation: Grant that the inconceivable and ineffable Grace which existed prior to the universe, may fill your inner man, and make to abound in you the knowledge of this (grace), as She disseminates the seed of the mustard-tree upon the good soil. And simultaneously pronouncing some such words as these, and astonishing both his female dupe and those that are present, he was regarded as one performing a miracle; while the larger was being filled from the smaller chalice, in such a way as that (the contents), being superabundant, flowed over. And the contrivance of this (juggler) we have likewise explained in the aforesaid (fourth) book, where we have proved that very many drugs, when mingled in this way with liquid substances, are endued with the quality of yielding augmentation, more particularly when diluted in wine. Now, when (one of these impostors) previously smears, in a clandestine manner, an empty cup with any one of these drugs, and shows it (to the spectators) as if it contained nothing, by infusing into it (the contents) from the other cup, and pouring them back again, the drug, as it is of a flatulent nature, is dissolved by being blended with the moist substance. And the effect of this was, that a superabundance of the mixture ensued, and was so far augmented, that what was infused was put in motion, such being the nature of the drug. And if one stow away (the chalice) when it has been filled, (what has been poured into it) will after no long time return to its natural dimensions, inasmuch as the potency of the drug becomes extinct by reason of the continuance of moisture. Wherefore he was in the habit of hurriedly presenting the cup to those present, to drink; but they, horrified at the same time, and eager (to taste the contents of the cup), proceeded to drink (the mixture), as if it were something divine, and devised by the Deity. ' "^6.37 For also the blessed presbyter Irenaeus, having approached the subject of a refutation in a more unconstrained spirit, has explained such washings and redemptions, stating more in the way of a rough digest what are their practices. (And it appears that some of the Marcosians,) on meeting with (Irenaeus' work), deny that they have so received (the secret word just alluded to), but they have learned that always they should deny. Wherefore our anxiety has been more accurately to investigate, and to discover minutely what are the (instructions) which they deliver in the case of the first bath, styling it by some such name; and in the case of the second, which they denominate Redemption. But not even has this secret of theirs escaped (our scrutiny). For these opinions, however, we consent to pardon Valentinus and his school. But Marcus, imitating his teacher, himself also feigns a vision, imagining that in this way he would be magnified. For Valentinus likewise alleges that he had seen an infant child lately born; and questioning (this child), he proceeded to inquire who it might be. And (the child) replied, saying that he himself is the Logos, and then subjoined a sort of tragic legend; and out of this (Valentinus) wishes the heresy attempted by him to consist. Marcus, making a similar attempt with this (heretic), asserts that the Tetrad came to him in the form of a woman - since the world could not bear, he says, the male (form) of this Tetrad, and that she revealed herself who she was, and explained to this (Marcus) alone the generation of the universe, which she never had revealed to any, either of gods or of men, expressing herself after this mode: When first the self-existent Father, He who is inconceivable and without substance, He who is neither male nor female, willed that His own ineffability should become realized in something spoken, and that His invisibility should become realized in form, He opened His mouth, and sent forth similar to Himself a Logos. And this (Logos) stood by Him, and showed unto Him who he was, viz., that he himself had been manifested as a (realization in) form of the Invisible One. And the pronunciation of the name was of the following description. He was accustomed to utter the first word of the name itself, which was Arche, and the syllable of this was (composed) of four letters. Then he subjoined the second (syllable), and this was also (composed) of four letters. Next he uttered the third (syllable), which was (composed) of ten letters; and he uttered the fourth (syllable), and this was (composed) of twelve letters. Then ensued the pronunciation of the entire name, (composed) of thirty letters, but of four syllables. And each of the elements had its own peculiar letters, and its own peculiar form, and its own peculiar pronunciation, as well as figures and images. And not one of these was there that beholds the form of that (letter) of which this was an element. And of course none of them could know the pronunciation of the (letter) next to this, but (only) as he himself pronounces it, (and that in such a way) as that, in pronouncing the whole (word), he supposed that he was uttering the entire (name). For each of these (elements), being part of the entire (name), he denominates (according to) its own peculiar sound, as if the whole (of the word). And he does not intermit sounding until he arrived at the last letter of the last element, and uttered it in a single articulation. Then he said, that the restoration of the entire ensued when all the (elements), coming down into the one letter, sounded one and the same pronunciation, and an image of the pronunciation he supposed to exist when we simultaneously utter the word Amen. And that these sounds are those which gave form to the insubstantial and unbegotten Aeon, and that those forms are what the Lord declared to be angels- the (forms) that uninterruptedly behold the face of the Father. " "^9.7 Callistus happened to be a domestic of one Carpophorus, a man of the faith belonging to the household of Caesar. To this Callistus, as being of the faith, Carpophorus committed no inconsiderable amount of money, and directed him to bring in profitable returns from the banking business. And he, receiving the money, tried (the experiment of) a bank in what is called the Piscina Publica. And in process of time were entrusted to him not a few deposits by widows and brethren, under the ostensive cause of lodging their money with Carpophorus. Callistus, however, made away with all (the moneys committed to him), and became involved in pecuniary difficulties. And after having practised such conduct as this, there was not wanting one to tell Carpophorus, and the latter stated that he would require an account from him. Callistus, perceiving these things, and suspecting danger from his master, escaped away by stealth, directing his flight towards the sea. And finding a vessel in Portus ready for a voyage, he went on board, intending to sail wherever she happened to be bound for. But not even in this way could he avoid detection, for there was not wanting one who conveyed to Carpophorus intelligence of what had taken place. But Carpophorus, in accordance with the information he had received, at once repaired to the harbour (Portus), and made an effort to hurry into the vessel after Callistus. The boat, however, was anchored in the middle of the harbour; and as the ferryman was slow in his movements, Callistus, who was in the ship, had time to descry his master at a distance. And knowing that himself would be inevitably captured, he became reckless of life; and, considering his affairs to be in a desperate condition, he proceeded to cast himself into the sea. But the sailors leaped into boats and drew him out, unwilling to come, while those on shore were raising a loud cry. And thus Callistus was handed over to his master, and brought to Rome, and his master lodged him in the Pistrinum. But as time wore on, as happens to take place in such cases, brethren repaired to Carpophorus, and entreated him that he would release the fugitive serf from punishment, on the plea of their alleging that Callistus acknowledged himself to have money lying to his credit with certain persons. But Carpophorus, as a devout man, said he was indifferent regarding his own property, but that he felt a concern for the deposits; for many shed tears as they remarked to him, that they had committed what they had entrusted to Callistus, under the ostensive cause of lodging the money with himself. And Carpophorus yielded to their persuasions, and gave directions for the liberation of Callistus. The latter, however, having nothing to pay, and not being able again to abscond, from the fact of his being watched, planned an artifice by which he hoped to meet death. Now, pretending that he was repairing as it were to his creditors, he hurried on their Sabbath day to the synagogue of the Jews, who were congregated, and took his stand, and created a disturbance among them. They, however, being disturbed by him, offered him insult, and inflicted blows upon him, and dragged him before Fuscianus, who was prefect of the city. And (on being asked the cause of such treatment), they replied in the following terms: Romans have conceded to us the privilege of publicly reading those laws of ours that have been handed down from our fathers. This person, however, by coming into (our place of worship), prevented (us so doing), by creating a disturbance among us, alleging that he is a Christian. And Fuscianus happens at the time to be on the judgment-seat; and on intimating his indignation against Callistus, on account of the statements made by the Jews, there was not wanting one to go and acquaint Carpophorus concerning these transactions. And he, hastening to the judgment-seat of the prefect, exclaimed, I implore of you, my lord Fuscianus, do not believe this fellow; for he is not a Christian, but seeks occasion of death, having made away with a quantity of my money, as I shall prove. The Jews, however, supposing that this was a stratagem, as if Carpophorus were seeking under this pretext to liberate Callistus, with the greater enmity clamoured against him in presence of the prefect. Fuscianus, however, was swayed by these Jews, and having scourged Callistus, he gave him to be sent to a mine in Sardinia. But after a time, there being in that place other martyrs, Marcia, a concubine of Commodus, who was a God-loving female, and desirous of performing some good work, invited into her presence the blessed Victor, who was at that time a bishop of the Church, and inquired of him what martyrs were in Sardinia. And he delivered to her the names of all, but did not give the name of Callistus, knowing the acts he had ventured upon. Marcia, obtaining her request from Commodus, hands the letter of emancipation to Hyacinthus, a certain eunuch, rather advanced in life. And he, on receiving it, sailed away into Sardinia, and having delivered the letter to the person who at that time was governor of the territory, he succeeded in having the martyrs released, with the exception of Callistus. But Callistus himself, dropping on his knees, and weeping, entreated that he likewise might obtain a release. Hyacinthus, therefore, overcome by the captive's importunity, requests the governor to grant a release, alleging that permission had been given to himself from Marcia (to liberate Callistus), and that he would make arrangements that there should be no risk in this to him. Now (the governor) was persuaded, and liberated Callistus also. And when the latter arrived at Rome, Victor was very much grieved at what had taken place; but since he was a compassionate man, he took no action in the matter. Guarding, however, against the reproach (uttered) by many - for the attempts made by this Callistus were not distant occurrences - and because Carpophorus also still continued adverse, Victor sends Callistus to take up his abode in Antium, having settled on him a certain monthly allowance for food. And after Victor's death, Zephyrinus, having had Callistus as a fellow-worker in the management of his clergy, paid him respect to his own damage; and transferring this person from Antium, appointed him over the cemetery. And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, You are Ditheists, but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: Do you not believe that I am in the Father, and the Father in me? John 14:2 For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. For, says (Callistus), I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two. And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus. The impostor Callistus, having ventured on such opinions, established a school of theology in antagonism to the Church, adopting the foregoing system of instruction. And he first invented the device of conniving with men in regard of their indulgence in sensual pleasures, saying that all had their sins forgiven by himself. For he who is in the habit of attending the congregation of any one else, and is called a Christian, should he commit any transgression; the sin, they say, is not reckoned unto him, provided only he hurries off and attaches himself to the school of Callistus. And many persons were gratified with his regulation, as being stricken in conscience, and at the same time having been rejected by numerous sects; while also some of them, in accordance with our condemnatory sentence, had been by us forcibly ejected from the Church. Now such disciples as these passed over to these followers of Callistus, and served to crowd his school. This one propounded the opinion, that, if a bishop was guilty of any sin, if even a sin unto death,1 John 5:16 he ought not to be deposed. About the time of this man, bishops, priests, and deacons, who had been twice married, and thrice married, began to be allowed to retain their place among the clergy. If also, however, any one who is in holy orders should become married, Callistus permitted such a one to continue in holy orders as if he had not sinned. And in justification, he alleges that what has been spoken by the Apostle has been declared in reference to this person: Who are you that judges another man's servant? Romans 14:4 But he asserted that likewise the parable of the tares is uttered in reference to this one: Let the tares grow along with the wheat; Matthew 13:30 or, in other words, let those who in the Church are guilty of sin remain in it. But also he affirmed that the ark of Noe was made for a symbol of the Church, in which were both dogs, and wolves, and ravens, and all things clean and unclean; and so he alleges that the case should stand in like manner with the Church. And as many parts of Scripture bearing on this view of the subject as he could collect, be so interpreted. And the hearers of Callistus being delighted with his tenets, continue with him, thus mocking both themselves as well as many others, and crowds of these dupes stream together into his school. Wherefore also his pupils are multiplied, and they plume themselves upon the crowds (attending the school) for the sake of pleasures which Christ did not permit. But in contempt of Him, they place restraint on the commission of no sin, alleging that they pardon those who acquiesce (in Callistus' opinions). For even also he permitted females, if they were unwedded, and burned with passion at an age at all events unbecoming, or if they were not disposed to overturn their own dignity through a legal marriage, that they might have whomsoever they would choose as a bedfellow, whether a slave or free, and that a woman, though not legally married, might consider such a companion as a husband. Whence women, reputed believers, began to resort to drugs for producing sterility, and to gird themselves round, so to expel what was being conceived on account of their not wishing to have a child either by a slave or by any paltry fellow, for the sake of their family and excessive wealth. Behold, into how great impiety that lawless one has proceeded, by inculcating adultery and murder at the same time! And withal, after such audacious acts, they, lost to all shame, attempt to call themselves a Catholic Church! And some, under the supposition that they will attain prosperity, concur with them. During the episcopate of this one, second baptism was for the first time presumptuously attempted by them. These, then, (are the practices and opinions which) that most astonishing Callistus established, whose school continues, preserving its customs and tradition, not discerning with whom they ought to communicate, but indiscriminately offering communion to all. And from him they have derived the denomination of their cognomen; so that, on account of Callistus being a foremost champion of such practices, they should be called Callistians. "' None

68. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Against the Heresies (Irenaeus of Lyons) • Blasphemy, heresy as • Clement of Alexandria, alterations to heresy’s link to philosophy • Clement of Alexandria, moral criticism of heresy • Clement of Alexandria, reduction of diverse heresies to common errors • Clement of Alexandria, ‘liberal’ tolerance of heresy • Clement of Rome, and heresy • Epicureanism, heresy assimilated to • Eristic, connection with heresy • Gnosticism, as heretical or ‘other’ • Gnosticism, assimilation of other heresies to • Hegesippus, schema of stages of heresy • Heresy • Heresy [ Heterodoxy ] • Heresy, alterity/otherness/exteriority of • Heresy, division/multiplicity of • Heresy, exclusion of • Heresy, heretic • Heresy, human origin of • Heresy, interior to Church • Heresy, novelty of • Heresy, reduction/amalgamation of • Heretics • Heretics {see also Gnostics; Marcionites) • Heterodoxy [ Heresy ] • Irenaeus of Lyons, ,and heresy • Irenaeus of Lyons, Against Heresies • Irenaeus, criticism of heretical exegesis generally • Irenaeus, on heresy and paganism • Irenaeus, on heresy and sophism • Magi, as part of heretical succession • Magi, criticism as heresy • Marcus, as heretic • Marriage, heretical contempt for • Marriage, heretical promiscuity regarding • Martyr, Justin, use of Greek models for heresy • Martyrdom, heretics too eager for • Myth, associated with heresy • Origen, distinctions between heresies and their taxonomy • Paganism, heresy assimilated to • Philosophy, assimilation of heresy to • Platonism, heretics unfaithful to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Simon of Samaria, as source of all heresy • Simplicity, Virtue of simplicity versus heresy • Sophistry, heresy connected to • Succession, heretical succession • demons, and heretics • heresy • heresy, Catholic Christianity, ecclesiological theory • heresy, Catholic Christianity, heretics • heresy, Irenaeus on • heresy, Rabbinic Judaism • heresy, Rabbinic Judaism, handling of dispute • heresy, Rabbinic Judaism, use of minim for all opponents • heresy, condemnation of novelty • heresy, definition of • heresy, heretics • heresy, heretics, heresiology • heresy, heretics, heretical • heresy, novelty of • heresy/heretics • heretics • heretics, heresiology, Christian • heretics, heresiology, and canonization • marriage, condemned by ascetic and heretical groups • Ḥelbo (R.), Heresy • ‘Heresy’ • ‘Heresy’, Ebionites • ‘Heresy’, Nazarenes

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 76; Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 86; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 74, 85; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 25, 60, 62, 79, 80, 82, 83, 96, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 131, 132, 133, 134, 135, 136, 137, 139, 140, 141, 142, 143, 144, 145, 146, 152, 153, 154, 155, 156, 157, 158, 160, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 179, 181, 183, 184, 185, 186, 187, 188, 189, 190, 191, 205, 222, 226, 228, 229, 232, 233, 234, 237, 242, 243, 248, 249, 250, 254, 255, 256, 257, 258, 259, 260, 262, 263, 282, 283, 299, 308, 345, 346, 351, 357, 360, 361, 363, 376, 425, 431, 432, 438, 452, 455, 456, 459, 569; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 40, 41, 69, 91; Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 187; Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 535, 536, 541; Fishbane (2003), Biblical Myth and Rabbinic Mythmaking, 291; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 119; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 17; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 46; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 10; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 241, 250, 251, 285, 289, 294, 296, 297, 298, 302, 303, 305, 309, 310, 311, 312, 318, 319, 320, 379, 387, 388, 390, 391, 392, 394; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 208; Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 8, 124, 218; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 117, 157; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 458, 460, 461, 468, 469, 482; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 263, 285; Osborne (2001), Irenaeus of Lyons, 150, 151, 152, 153; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 146, 148, 220, 235, 289, 354, 380; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 176, 177, 200; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 178; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 157; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 96, 167; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 1, 219; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130, 172; de Ste. Croix et al. (2006), Christian Persecution, Martyrdom, and Orthodoxy, 137

^1.1 I. ΛΕΓΟΥΣI 1γάρ τινα εἶναι ἐν ἀοράτοις καὶ ἀκατονομάστοις ὑψώμασι 2τέλειον Αἰῶνα προόντα· τοῦτον δὲ καὶ Epiph. Hær. xxxi. cf. Tbeodoret. Hær. Pab. 1.7. dre. Tertull. adv. Val. προαρχὴν καὶ προπάτορα καὶ Bυθὸν καλοῦσιν. 3 ὑπάρχοντα δ᾿ αὐτὸν ἀχώρυτον καὶ ἀόρατον, ἀΐδιόν τε καὶ ἀγέννητον. ἐν ἡσυχίᾳ καὶ ἠραμίᾳ πολλῇ γεγονέναι ἐν ἀπείροις αἰῶσι 4 χρόνων . συνυπάρχειν δ᾿ αὐτῷ καὶ Ἔννοιαν, ἣν δὲ καὶ Χάριν, καὶ Σιγὴν ὀνομάζουσι· καὶ ἐννονθῆναί ποτε ἀφʼ LIB. I. i. l. GR. I. i. l. MASS. I. i. l. ἑαυτοῦ προβαλέσθαι τὸν Bυθὸν τοῦτον, ἀρχὴν τῶν πάντων καὶ καθάπερ σπέρμα, τὴν προβολὴν ταύτην, ἣν προβαλέσθαι ἐνενοήθη, καὶ καθέσθαι ὡς ἐν μήτρα τῇ συνυπαρχούσῃ ἑαυτῷ Σιγῇ· ταύτην δὲ ὑποδεξαμένην τὸ σπέρμα τοῦτο καὶ ἐγκύμονα γενομένην, ἀποκυῆσαι Νοῦν, ὅμοιόν τε καὶ ἶσον τῷ προβαλόντι, καὶ μόνον χωροῦντα τὸ μέγεθος τοῦ Πατρός· τὸν δὲ Νοῦν τοῦτον καὶ Μονογενῆ καλοῦσι, καὶ Πατέρα, 2καὶ Ἀρχὴν τῶν G. 8. πάντων· συμπροβεβλῆσθαι δὲ αὐτῷ Ἀλήθειαν· καὶ εἶναι ταύτην πρῶτον καὶ ἀρχέγονον 3Πυθαγορικὴν τετρακτὺν, ἣν καὶ M.6. ῥίζαν τῶν πάντων καλοῦσιν· ἔστι γάρ Βοθὸς καὶ Σιγὴ, ἔπειτα LIB. I. i. l. GR. I. i. l. MASS. I. i. 2. Νοῦς καὶ Ἀλήθεια. Αἰσθόμενόν τε τὸν Μονογενῆ τοῦτον ἐφʼ οἷς προεβλήθη, προβαλεῖν καὶ αὐτὸν Λόγον καὶ Ζωὴν, πατέρα πάντων τῶν μετʼ αὐτὸν ἐσομένων, καὶ ἀρχὴν καὶ 1 μόφωσιν παντὸς τοῦ πληρώματος. Ἐκ δὴ τοῦ Λόγου καὶ τῆς Ζωῆς προβεβλῆσθαι κατὰ συζυγίαν 2Ἄνθρωπον καὶ Ἐκκλησίαν· καὶ εἶναι ταύτην ἀρχέγονον Ὀγδοάδα, ῥίζαν καὶ ὑπόστασιν τῶν πάντων, τέτρασιν ὀνόμασι παῤ αὐτοῖς καλουμένων, l. καλουμένην Βυθῷ, καὶ Νῷ, καὶ Λόγῳ, καὶ Ἀνθρώπῳ· εἶναι γὰρ αὐτῶν ἕκαστον ἀῤῥενόθηλυν· οὕτως πρῶτον τὸν Προπάτορα ἡνῶσθαι κατὰ συζυγίαν τῇ ἑαυτοῦ Ἐννοίᾳ· τὸν δὲ Μονογενῆ, τουτέστι τὸν Νοῦν, τῇ Ἀληθείᾳ· τὸν δὲ Λόγον τῇ Ζωῇ, καὶ τὸν Ἄνθρωπον τῇ Ἐκκλησίᾳ. Τούτους δὲ τοὺς Αἰῶνας εἰς δόξαν τοῦ Πατρὸς προβεβλημένους, βουληθέντας καὶ αὐτοὺς διὰ τοῦ ἰδίου δοξάσαι τὸν Πατέρα, προβαλεῖν προβολὰς ἐν συζυγίᾳ· τὸν μὲν Λόγον καὶ τὴν Ζωὴν, μετὰ τὸ προβαλέσθαι τὸν Ἄνθρωπον καὶ τὴν Ἐκκλησίαν, ἄλλους δέκα Αἰῶνας, ὧν τὰ ὀνόματα λέγουσι ταῦτα· Βύθιος καὶ LIB. I. i. l. GR. I. i. l. MASS. I i. 3. Μίξις, 1Ἀγήρατος καὶ Ἑνώσις, Αὐτοφυὴς καὶ Ἡδονὴ, Ἀκίνητος καὶ Σύγκρασις, Μονογενὴς καὶ Μακαρία· οὗτοι δέκα Αἰῶνες, οὓς καὶ φάσκουσιν ἐκ Λόγου καὶ Ζωῆς προβεβλῆσθαι. τὸν δὲ Ἄνθρωπον καὶ αὐτὸν προβαλεῖν μετὰ τῆς Ἐκκλησίας Αἰῶνας δώδεκα, οἷς ταῦτα τὰ ὀνόματα χαρίζονται· Παράκλητος M. 7. καὶ Πίστις, Πατρικὸς καὶ Ἐλπὶς, Μητρικὸς καὶ Ἀγάπη, 2Ἀείνους καὶ Σύνεσις, Ἐκκλησιαστικὸς καὶ Μακαριότης, G. 9. Θλητὸς καὶ Σοφία· οὗτοί εἰσιν οἱ τριάκοντα Αἰῶνες τῆς πλάνης αὐτῶν, οἱ 3σεσιγημένοι καὶ μὴ γινωσκόμενοι· τοῦτο τὸ ἀόρατον καὶ πνευματικὸν κατʼ αὐτοὺς πλήρωμα, τριχῆ διεσταμένον 4εἰς ὀγδοάδα, καὶ δεκάδα, καὶ δωδεκάδα. Καὶ διὰ II. xil. LIB. L. i. l. GR. I. i. l. MASS. I. i. 3. τοῦτο τὸν Σωτῆρα λέγουσιν (οὐδὲ γὰρ Μύριον ὀνομάζειν αὐτὸν θέλουσι) τριάκοντα ἔτεσι κατὰ τὸ φανερὸν μηδὲν πεποιηκέναι, ἐπιδεικνύντα τὸ μυστήριον τούτων τῶν Αἰώνων. Ἀλλὰ καὶ ἐπὶ τῆς παραβολῆς τῶν εἰς τὸν ἀμπελῶνα πεμπομένων ἐργατῶν φασὶ φανερώτατα τοὺς τριάκοντα τούτους Αἰῶνας μεμηνύσθαι· πέμπονται γὰρ οἱ μὲν περὶ πρώτην ὥραν, οἱ δὲ περὶ τρίτην, οἱ δὲ περὶ ἕκτην, οἱ δὲ περὶ ἐνάτην, ἄλλοι δὲ περὶ ἑνδεκάτην· συντιθέμεναι οὖν αἱ προειρημέναι ὧραι εἰς ἑαυτὰς, τὸν τῶν τριάκοντα ἀριθμὸν ἀναπληροῦσι· μία γὰρ, καὶ τρεῖς, καὶ ἓξ, καὶ ἐννέα, καὶ ἕνδεκα, τριάκοντα γίνονται· διὰ δὲ τῶν ὡρῶν τοὺς Αἰῶνας μεμηνύσθαι θέλουσι. Καὶ ταῦτʼ εἶναι τὰ μεγάλα καὶ θαυμαστὰ καὶ ἀπόῤῥητα Μυστήρια, ἃ καρποφοροῦσιν αὐτοὶ, καὶ εἴ που τι τῶν ἐν LIB. I. i. 2. GR. I. i. 2. MASS. I. ii. 1. πλήθει εἰρημένων ἐν ταῖς γραφαῖς δυνηθείη προσαρμόσαι, καὶ εἰκάσαι τῷ πλάσματι αὐτῶν. G. 10. M.8.' '^1.2 2. Τὸν μὲν οὖν Προπάτορα αὐτῶν γινώσκεσθαι μόνῳ λέγουσι τῷ ἐξ αὐτοῦ γεγονότι Μονογενεῖ, τουτέστι τῷ Νῷ· τοῖς δὲ λοιποῖς πᾶσιν ἀόρατον καὶ ἀκατάληπτον ὑπάρχειν· μόνος δὲ ὁ Νοῦς κατ᾿ αὐτοὺς ἐτέρπετο θεωρῶν τὸν Πατέρα, καὶ τὸ μέγεθος τὸ ἀμέτρητον αὐτοῦ κατανοῶν ἠγάλλετο· καὶ διενοεῖτο καὶ τοῖς λοιποῖς αἰῶσιν ἀνακοινώσασθαι τὸ μέγεθος τοῦ Πατρὸς, ἡλίκος τε καὶ ὅσος ὑπῆρχε, καὶ ὡς ἦν ἄναρχός τε καὶ ἀχώρητος, καὶ οὐ καταληπτὸς ἰδεῖν· 1κατέσχε δὲ αὐτὸν ἡ Σιγὴ βουλήσει τοῦ Πατρὸς, διὰ τὸ θέλειν πάντας αὐτοὺς εἰς ἔννοιαν καὶ πόθον ζητήσεως τοῦ προειρημένου Προπάτορος αὐτῶν ἀγαγεῖν. Καὶ οἱ μὲν λοιποὶ ὁμοίως Αἰῶνες ἡσυχῇ πως ἐπεπόθουν τὸν προβολέα τοῦ σπέρματος αὐτῶν ἰδεῖν, καὶ τὴν ἄναρχον 2ῥίζαν ἱστορῆσαι· προήλατο δὲ πολὺ ὁ τελευταῖος LIB. I. i. 2. GR. I. i. 2. MASS. I. ii. 2. καὶ νεώτατος τῆς δωδεκάδος, τῆς ὑπὸ τοῦ Ἀνθρώπου καὶ τῆς Ἐκκλησίας, προβεβλημένος Αἰὼν, τουτέστιν ἡ Σοφία, καὶ ἔπαθε πάθος ἄνευ τῆς ἐπιπλοκῆς τοῦ ζνγοῦ l. συζ. τοῦ Θελητοῦ· ἐνήρξατο μὲν ἐν τοῖς περὶ τὸν Νοῦν καὶ τὴν Ἀλήθειαν, 2ἀπέσκηψε δὲ εἰς τοῦτον τὸν παρατραπέντα, 3πρόφασιν μὲν G. 11. ἀγάπης, τόλμης δὲ, διὰ τὸ μὴ κεκοινωνῆσθαι τῷ Πατρὶ τῷ LIB. I. i. 2. GR. I. i. 2. MASS. I. ii. 2. τελείῳ, καθὼς καὶ ὁ Νοῦς. Τὸ δὲ πάθος εἶναι ζήτησιν τοῦ Πατρός· ἤθελε γὰρ, ὡς λέγουσι, τὸ μέγεθος αὐτοῦ καταλαβεῖν· ἔπειτα μὴ δυνηθῆναι, διὰ τὸ ἀδυνάτῳ ἐπιβαλεῖν M. 2. πράγματι, καὶ ἐν πολλῷ πάνυ ἀγῶνι γενόμενον, διά τε τὸ μέγεθος τοῦ βάθους, καὶ τὸ ἀνεξιχνίαστον τοῦ Πατρὸς, καὶ τὴν πρὸς αὐτὸν στοργὴν, 1ἐκτεινόμενον ἀεὶ ἐπὶ τὸ πρόσθεν, 2ὑπὸ τῆς γλυκύτητος αὐτοῦ τελευταῖον ἂν καταπεπόσθαι, καὶ ἀναλελύσθαι εἰς τὴν ὅλην 3οὐσίαν, εἰ μὴ τῇ στηριζούσῃ καὶ ἐκτὸς τοῦ ἀῤῥήτου μεγέθους φυλασσούσῃ τὰ ὅλα συνέτυχε δυνάμει. Ταύτην δὲ τὴν δύναμιν καὶ Ὅρον καλοῦσιν, ὑφʼ ἧς LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 3. 1ἐπεσχῆσθαι καὶ ἐστηρίχθαι, καὶ μόγις ἐπιστρέψαντα εἰς ἑαοτὸν, καὶ παισθέντα ὅτι 2ἀκατάληπτός ἐστιν ὁ Πατὴρ, ἀποθέσθαι τὴν προτέραν ἐνθύμησιν σὺν τῷ ἐπιγινομένῳ πάθει ἐκ τοῦ ἐκπλήκτου ἐκείνου θαύματος. ^1.3 3. Ἔνιοι δὲ αὐτῶν 3πῶς τὸ πάθος τῆς Σοφίας καὶ τὴν ἐπιστροφὴν μυθολογοῦσιν· ἀδυνάτῳ καὶ ἀκαταλήπτῳ πράγματι αὐτὴν ἐπιχειρήσασαν τεκεῖν οὐσίαν ἄμορφον, 4οἵαν φύσιν εἶχε θήλειαν τεκεῖν· ἣν καὶ κατανοήσασαν πρῶτον μὲν λυπηθῆναι, διὰ τὸ ἀτελὲς τῆς γενέσεως, ἔπειτα φοβηθῆναι 5μηδὲ αὐτὸ τὸ εἶναι τελείως ἔχειν· εἶτα ἐκστῆναι καὶ ἀπορῆσαι, ζητοῦσαν LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 4. G. 12. M. 10. 1 τὴν αἰτίαν, καὶ ὅντινα τρόπον ἀποκρύψει τὸ γεγονός. Ἐγκαταγενομένην δὲ τοῖς πάθεσι λαβεῖν ἐπιστροφὴν, καὶ ἐπὶ τὸν Πατέρα ἀναδραμεῖν πειρασθῆναι, καὶ μέχρι τινὸς τολμήσασαν, ἐξασθενῆσαι, καὶ 2ἱκέτιν τοῦ πατρὸς γενέσθαι· συνδεηθῆναι δὲ αὐτῇ καὶ τοὺς λοιποὺς Αἰῶνας, μάλιστα δὲ τὸν Νοῦν. Ἐντεῦθεν λέγουσι πρώτην ἀρχὴν ἐσχηκέναι τὴν 3οὐσίαν, ἐκ τῆς ἀγνοίας, καὶ τῆς λύπης, καὶ τοῦ φόβου, καὶ τῆς ἐκπλήξεως. Ὁ δὲ Πατὴρ τὸν προειρημένον Ὅρον ἐπὶ τούτοις 4διὰ τοῦ Μονογενοῦς LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 4. προβάλλεται ἐν εἰκόνι ἰδίᾳ, 1ἀσύζυγον, ἀθήλυντον. Τὸν γὰρ Πατέρα ποτὲ μὲν μετὰ συζυγίας τῆς Σιγῆς, ποτὲ δὲ καὶ cf. p. 11. n. 4. ὑπέραῤῥεν, καὶ ὑπέρθηλυ εἶναι θέλουσι. Τὸν δὲ Ὅρον τοῦτον καὶ 2Σολλυτρωτὴν l. Σταυρὸν καὶ Λυτρωτὴν καὶ 3Καρπιστὴν, καὶ Ὁροθέτην, καὶ 4Μεταγωγέα καλοῦσι. Διὰ M. 11. δὲ τοῦ Ὅρου τούτου φασὶ κεκαθάρθαι καὶ ἐστηρίχθαι LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. τὴν Σοφίαν, καὶ ἀποκατασταθῆναι τῇ 1συζογίᾳ· χωρισθείσης γὰρ τῆς Ἐνθυμήσεως ἀπʼ αὐτῆς σὺν τῷ ἐπιγινομένῳ G. 13. μένῳ πάθει, αὐτὴν μὲν ἐντὸς πληρώματος εἶναι· l. μεῖναι· LIB. I. i. 3. GR. I. i. 3. MASS. I. ii. 5. Tert. remansisse. τὴν δὲ ἐνθύμησιν αὐτῆς σὺν τῷ πάθει τοῦ Ὅρου ἀφορισθῆναι καὶ ἀποστερηθῆναι l. ἀποσταυρωθῆναι, καὶ ἐκτὸς αὐτοῦ γενομένην, εἶναι μὲν πνευματικὴν οὐσίαν, φυσικήν τινα Αἰῶνος ὁρμὴν τυγχάνουσαν· ἄμορφον δὲ καὶ ἀνείδεον 2διὰ τὸ μηδὲν καταλαβεῖν· καὶ διὰ τοῦτο 3καρπὸν ἀσθενῆ καὶ θῆλυν αὐτὸν λέγουσι. ^1.4 4. Μετὰ δὲ τὸ ἀφορισθῆναι ταύτην ἐκτὸς τοῦ πληρώματος τῶν Αἰώνων, τήν τε Μητέρα αὐτῆς ἀποκατασταθῆναι τῇ ἰδία συζυγία, 4τὸν Μονογενῆ πάλιν ἑτέραν προβαλέσθαι συζυγίαν κατὰ προμήθειαν τοῦ Πατρὸς, 1ἴνα μὴ ὁμοίως LIB. I. i. 4. GR. I. i. 4. MASS. I. ii. 5. ταύτῃ πάθῃ τις τῶν Αἰώνων, Χριστὸν καὶ Πιεῦμα ἅγιον εἰς 2πῆξιν καὶ στηριγμὸν τοῦ Πληρώματος, ὑφʼ ὦν καταρτισθῆναι τοὺς Αἰῶνας. 3Τὸν μὲν γὰρ Χριστὸν διδάξαι αὐτοὺς συζογίας φύσιν, ἀγεννήτου κατάληψιν γινώσκοντας, ἱκανοὺς εἶναι, ἀναγορεῦσαί M. 12. τε ἐν αὐτοῖς τὴν τοῦ πατρὸς ἐπίγνωσιν, ὅτι τε ἀχώρητός ἐστι καὶ ἀκατάληπτος, καὶ οὐκ ἔστιν οὔτε ἰδεῖν οὔτε ἀκοῦσαι αὐτόν· διὰ μόνου τοῦ Μονογενοῦς γινώσκεται. G. 14. Καὶ τὸ μὲν αἴτιον τῆς αἰωνίου διαμονῆς τοῖς λοιποῖς τὸ πρῶτον 4καταληπτὸν ὑπάρχειν τοῦ Πατρὸς, τῆς δὲ γενέσεως αὐτοῦ καὶ Lib. I 1.4. GR. I. 1.4. MASS.I11.6. μὲν ἄρτι προβληθεὶς Χριστὸς ἐν αὐτοῖο ἐδημιούργησε. Τὲ δὲ ἓν Πνεῦμα τὸ ἅγιον 2ἐξισωθέντας αὐτοὺς πάντας εὐχαριστεῖν ἐδίδαξε, καὶ τὴν ἀληθινὴν ἀνάπαυσιν ἡγήσατο l. εἰσηγήσατο . Οὕτως τε μορφῇ καὶ γνώμῃ ἴσους κατασταθῆναι τοὺς Αίῶνας λέγουσι, πάντας γενομένους Νόας, καὶ πάντας Λόγους, καὶ πάντας Ἀνθρώπους, καὶ πάντας Χριστούς· καὶ τὰς θηλείας ὁμοίως πάσας Ἀληθείας, καὶ πάσας Ζωὰς, καὶ 3Πνεύματα, καὶ Ἐκκλησίας. Στηριχθέντα δὲ ἐπὶ τούτῳ τὰ ὅλα, καὶ ἀναπαυσάμενα τελέως, μετὰ μεγάλης χαρᾶς φησιν ὑμνῆσαι τὸν Προπάτορα, πολλῆς εὐφρασίας μετασχόντα. LIB. I. i. 4. GR. I. i. 4. MASS. I. ii. 6. Καὶ ὅπὲρ τῆς εὐποιΐας ταύτης βουλῇ μιᾷ καὶ γνώμῃ τὸ πᾶν Πλήρωμα τῶν Αἰώνων, συνευδοκοῦντος τοῦ Χριστοῦ καὶ τοῦ Πνεύματος, 1τοῦ δὲ Πατρὸς αὐτῶν συνεπισφραγιζμένου, ἕνα ἕκαστον τῶν Αἰώνων, ὅπερ εἶχεν ἐν ἑαυτῷ κάλλιστον καὶ ἀνθηρότατον συνενεγκαμένους καὶ ἐρανισαμένους, καὶ ταῦτα ἁρμοδίως πλέξαντας, καὶ ἐμμελῶς ἑνώσαντας, M. 13. προβαλέσθαι προβλήματα εἰς τιμὴν καὶ δόξαν 2τοῦ Βυθοῦ, τελειότατον κάλλος τε καὶ 3ἄστρον τοῦ Πληρώματος, τέλειον καρπὸν τὸν Ἰησοῦν, ὃν καὶ Σωτῆρα προσαγορευθῆναι, καὶ Χριστὸν, καὶ Λόγον πατρωνυμικῶς, 4καὶ κατὰ G. 15. καὶ τὰ Πάντα, διὰ τὸ ἀπὸ πάντων εἶναι· δορυφόροις τε αὐτῶν αὐτῷ εἰς τιμὴν τὴν αὐτῶν 5ὁμογενεῖς Ἀγγέλους συμπροβεβλῆσθαι. LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. I. ^1.5 5. Αὕτη μὲν οὖν ἐστιν ἡ ἐντὸς πληρώματος ὑπʼ αὐτῶν λεγομένη πραγματεία, καὶ ἡ τοῦ πεπονθότος Αἰῶνος, καὶ μετὰ μικρὸν ἀπολωλότος, ὡς ἐν πολλῇ ὕλῃ διὰ ζήτησιν τοῦ Πατρὸς συμφορὰ, καὶ ἡ τοῦ Ὅρου, καὶ Στύλου Σταυροῦ, καὶ Λυτρωτοῦ, καὶ Καρπιστοῦ, καὶ Ὁροθέτου, καὶ Μεταγωγέως ἐξ 1ἀγῶνος σύμπηξις, καὶ ἡ τοῦ 2πρώτου Χριστοῦ σὺν τῷ Πνεύματι τῷ ἁγίῳ ἐκ μετανοίας ὑπὸ τοῦ Πατρὸς αὐτῶν μεταγενεστέρα τῶν Αἰώνων γένεσις, καὶ ἡ τοῦ 2δευτέρου Χριστοῦ, M. 14. ὃν καὶ Σωτῆρα λέγουσιν, ἐξ ἐράνου σύνθετος κατασκευή. Ταῦτα δὲ φανερῶς μὲν μὴ εἰρῆσθαι, διὰ τὸ μὴ πάντας χωρεῖν τὴν γνῶσιν, μυστηριωδῶς δὲ ὑπὸ τοῦ Σωτῆρος διὰ παραβολῶν μεμηνύσθαι τοῖς συνιεῖν δυναμένοις οὕτως· τοὺς μὲν γὰρ τριάκοντα LIB. I. i. GR. I. i. MASS. I. in. Αἰῶνας μεμηνύσθαι διὰ τῶν τριάκοντα ἐτῶν 1ὡς προέφαμεν, ἐν οἷς οὐδὲν ἐν φανερῷ φάσκουσι πεποιηκέναι τὸν Σωτῆρα, καὶ διὰ τῆς παραβολῆς τῶν ἐργατῶν τοῦ ἀμπελῶνος. Καὶ τὸν G. 16. Παῦλον φανερώτατα λέγουσι τούσδε Αἰῶνας ὀνομάζειν πολλάκις, ἔτι δὲ καὶ τὴν τάξιν αὐτῶν τετηρηκέναι οὕτως εἰπόντα, εἰς πάσας τὰς γενεὰς τῶν αἰώνων τοῦ αἰῶνος· ἀλλὰ καὶ ἡμᾶς 2ἐπὶ τῆς εὐχαριστίας λέγοντας, εἰς τοὺς αἰῶνας τῶν αἰώνων, ἐκείνους τοὺς αἰῶνας σημαίνειν· καὶ ὅπου ἂν αἰὼν ἢ αἰῶνες ὀνομάζονται, τὴν ἀναφορὰν εἰς ἐκείνους εἶναι θέλουσι. Τὴν δὲ τῆς δωδεκάδος τῶν Αἰώνων προβολὴν μηνύεσθαι, διὰ τοῦ δωδεκαετῆ ὄντα τὸν Κύριον διαλεχθῆναι τοῖς νομοδιδασκάλοις, καὶ διὰ τῆς τῶν Ἀποστόλων ἐκλογῆς· δώδεκα γὰρ Ἀπόστολοι. Καὶ LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 2. τοὺς λοιποὺς δεκαοκτὼ Αἰῶνας φανεροῦσθαι, διὰ τοῦ μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν 1δεκαοκτὼ μησὶ λέγειν διατετριφέναι αὐτὸν σὺν τοῖς μαθηταῖς· ἀλλὰ καὶ διὰ τῶν προηγουμένων τοῦ ὀνόματος αὐτοῦ δύο γραμμάτων, τοῦ τε ἰῶτα καὶ τοῦ ἦτα, τοὺς δεκαοκτὼ Αἰῶνας εὐσήμως μηνύεσθαι. Καὶ τοὺς δέκα Αἰῶνας ὡσαύτως διὰ τοῦ ἰῶτα γράμματος, ὃ προηγεῖται τοῦ ὀνόματος αὐτοῦ, σημαίνουσι λέγεσθαι σημαίνεσθαι λέγουσι . καὶ διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, ἰῶτα ἓν μία κεραία οὐ μὴ παρέλθῃ ἕως ἂν πάντα γένηται. Τὸ δὲ περὶ τὸν δωδέκατον M. 15. Αἰῶνα γεγονὸς πάθος 2ὑποσημαίνεσθαι λέγουσι τῆς ἀποστασίας 11. xxxvi. στασίας διὰ Ἰούδαν, ὃς δωδέκατος ἦν τῶν Ἀποστόλων, γενομένης προδοσίας δείκνυσθαι λέγουσι, καὶ ὅτι τῷ 3 δωδεκάτῳ μηνὶ ἔπαθεν· ἐνιαυτῷ γὰρ ἑνὶ βούλονται αὐτὸν μετὰ τὸ βάπτισμα LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 3. αὐτοῦ κεκηρυχέναι. Ἔτι τε ἐπὶ τῆς αἱμοῤῥούσης σαφέ- τοῦτο δηλοῦσθαι· δώδεκα γὰρ ἔτη παθοῦσαν αὐτὴν ὑπὸ G. 17. τῆς τοῦ Σωτῆρος παρουσίας τεθεραπεῦσθαι, ἁψαμένην τοῦ κρασπέδου αὐτοῦ, καὶ διὰ τοῦτο εἰρηκέναι τὸν Σωτῆρα, τίς μου ἥψατο; διδάσκοντα τοὺς μαθητὰς τὸ γεγονὸς ἐν τοῖς αἰῶσι μυστήριον, καὶ τὴν ἴασιν τοῦ πεπονθότος αἰῶνος· 1ἡ γὰρ παθοῦσα δώδεκα ἔτη, ἐκείνη ἡ δύναμις, ἐκτεινομένης αὐτῆς, καὶ εἰς ἄπειρον ῥεούσης τῆς οὐσίας, ὡς λέγουσιν, εἰ μὴ ἔψαυσε τοῦ φορήματος αὐτοῦ, τουτέστι τῆς ἀληθείας τῆς πρώτης τετράδος, ἥτις διὰ τοῦ κρασπέδου μεμήνυται, 3ἀνελύθη ἂν εἰς τὴν οὐσίαν αὐτῆς· LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 3. ἀλλὰ 1ἔστη καὶ ἐπαύσατο τοῦ πάθους· ἡ γὰρ ἐξελθοῦσα δύναμις M. 16. τούτου, εἶναι δὲ ταύτης ταύτην τὸν Ὅρον θέλουσιν, ἐθεράπευσεν αὐτὴν, καὶ τὸ πάθος ἐχώρισεν ἀπʼ αὐτῆς. Τὸ δὲ, 2Σωτῆρα τὸν ἐκ πάντων ὄντα τὸ πᾶν εἶναι, διὰ τοῦ λόγου τοῦ τούτου, πᾶν ἄῤῥεν διανοῖγον μήτραν, δηλοῦσθαι λέγουσιν· ὃς τὸ πᾶι ὢν, 3διήνοιξε τὴν μήτραν τῆς Ἐνθυμήσεως τοῦ πεπονθότος 4Αἰῶνος, καὶ ἐξορισθείσης ἐκτὸς τοῦ πληρώματος· ἣν δὴ καὶ δευτέραν ὀγδοάδα καλοῦσι, περὶ ἧς μικρὸν ὕστερον G. 18. ἐροῦμεν. Καὶ ὁπὸ τοῦ Παύλου δὲ φανερῶς διὰ τοῦτο εἰρῆσθαι λέγουσι· 5καὶ αὐτός ἐστι τὰ πάντα· καὶ πάλιν, πάντα εἰς αὐτὸν, καὶ ἐξ αὐτοῦ τὰ πάντα· καὶ πάλιν, ἐν αὐτῷ κατοικεῖ πᾶν LIB. I. i. 5. GR. I. i. 5. MASS. I. iii. 4. τὸ πλήρωμα τῆς θεότητος· καὶ τὸ, ἀνακεφαλαιώσασθαι δὲ τὰ πάντα ἐν τῷ Χριστῷ διὰ τοῦ Θεοῦ suppl. οὕτως, ἑρμυνεύουσιν εἰρῆσθαι, καὶ εἴ τινα ἄλλα τοιαῦτα. ^1.6 6. Ἔπειτα περὶ τοῦ Ὅρου αὐτῶν, ὃν δὴ καὶ πλείοσιν ὀνόμασι καλοῦσι, δύο ἐνεργείας ἔχειν αὐτὸν ἀποφαινόμενοι, τὴν ἑδραστικὴν καὶ τὴν μεριστικήν· καὶ καθὰ μὲν ἑδράζει καὶ 1στορίζει, Σταυρὸν εἶναι, καθὸ δὲ μερίζει καὶ διορίζει, Ὅρον· τὸν μὲν Σταυρὸν l. Σωτῆρα οὕτως λέγουσι μεμηνυκέναι τὰς ἐνεργείας αὐτοῦ· καὶ πρῶτον μὲν τὴν ἑδραστικὴν ἐν τῷ εἰπεῖν· M. 17. 2ὃς οὐ βαστάζει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ μοι, μαθητὴς ἐμὸς οὐ δύναται γενέσθαι· καὶ ἄρας τὸν σταυρὸν αὐτοῦ, LIB. I. i. 6. GR. I. i. 6. MASS. I. iii. 5. ἀκολουθεῖ μοι· τὴν δὲ διοριστικὴν αὐτοῦ ἐν τῷ εἰπεῖν· οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ κάχαιραν. Καὶ τὸν Ἰωάννην δὲ λέγουσιν αὐτὸ τοῦτο μεμηνυκέναι, εἰπόντα· τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ, καὶ διακαθαριεῖ τὴν ἅλωνα, καὶ συνάξει τὸν σίτον εἰς τὴν ἀποθήκην αὐτοῦ, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ· καὶ διὰ τούτου τὴν ἐνέργειαν τοῦ Ὅρου μεμηνυκέναι· πτύον γὰρ ἐκεῖνον τὸν Σταυρὸν ἑρμηνεύουσιν εἶναι, 1ὃν δὴ f. l. δεῖ καὶ ἀναλίσκειν τὰ ὑλικὰ πάντα, ὡς ἄχυρα πῦρ· καθαίρειν δὲ τοὺς σωζομένους, ὡς τὸ πτύον τὸν σῖτον. Παῦλον δὲ τὸν Ἀπόστολον καὶ αὐτὸν ἐπιμιμνήσκεσθαι τούτου τοῦ Σταυροῦ λέγουσιν οὕτως· ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστὶ, τοῖς δὲ σωζομένοις ἡμῖν δύναμις Θεοῦ· καὶ πάλιν· ἐμοὶ δὲ μὴ γένοιτο ἐν μηδενὶ καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Ἰησοῦ, δἰ οὗ ἐμοὶ κόσμος ἐσταύρωται, G. 19. κᾀγὼ τῷ κόσμῳ. Τοιαῦτα μὲν οὖν περὶ τοῦ πληρώματος αὐτῶν, καὶ τοῦ πλάσματος πάντες l. τοῦ πάντος λέγουσιν, 2ὲφαρμόζειν βιαζόμενοι τὰ καλῶς εἰρυμένα τοῖς κακῶς ἐπινενουμένοις LIB. I. i. 6. GR. I. i. 6. MASS. I. iii. 6. ὑπʼ αὐτῶν· καὶ οὐ μόνον ἐκ τῶν εὐαγγελικῶν καὶ τῶν ἀποστολικῶν πειρῶνται τὰς ἀποδείξεις ποιεῖσθαι, παρατρέποντες τὰς ἑρμηνείας, καὶ ῥᾳδιουργοῦντες τὰς ἐξηγήσεις· ἀλλὰ, καὶ ἐκ νόμου καὶ προφητῶν, ἅτε πολλῶν παραβολῶν καὶ ἀλληγοριῶν εἰρημένων, καὶ εἰς πολλὰ ἕλκειν δυναμένων τὸ ἀμφίβολον διὰ τῆς ἐξηγήσεως, ἕτεροι δὲ δεινῶς, 1 δεινοτέρως τῷ πλάσματι M. 18. αὐτῶν καὶ δολίως ἐφαρμόζοντες, αἰχμαλωτίζουσιν ἀπὸ τῆς ἀληθείας τοὺς μὴ ἑδραίαν τὴν πίστιν 2εἰς ἕνα Θεὸν πατέρα παντοκράτορα, καὶ εἰς ἕνα κύριον Ἰησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ διαφυλάσσοντας. ^1.7 7. Τὰ δὲ ἐκτὸς τοῦ πληρώματος λεγόμενα ὑπ᾿ αὐτῶν ἐστι τοιαῦτα· τὴν Ἐνθύμησιν τῆς ἄνω Σοφίας, ἣν καὶ 3 καλοῦσιν, ἀφορισθεῖσαν τοῦ ἄνω πληρώματος σὺν τῷ πάθει λέγουσιν, ἐν σκιαῖς καὶ 4σκηνώματος κενώματος τόποις LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. l. ἐκβεβράσθαι κατὰ ἀνάγκην. Ἔξω γὰρ 1φωτὸς ἐγένετο καὶ Πληρώματος, ἄμορφος καὶ ἀνείδεος, ὥσπερ ἔκτρωμα, διὰ τὸ μηδὲν 2κατειληφέναι· οἰκτείραντά τε αὐτὴν τὸν ἄνω Χριστὸν, καὶ διὰ τοῦ Σταυροῦ ἐπεκταθέντα, 3τῇ ἰδία δυνάμει μορφῶσαι μόρφωσιν τὴν κατʼ οὐσίαν μόνον, ἀλλʼ οὐ τὴν κατὰ γνῶσιν· καὶ πράξαντα τοῦτο 4ἀναδραμεῖν συστείλαντα αὐτοῦ τὴν δύναμιν, καὶ καταλιπεῖν, ὅπως αἰσθομένη τοῦ περὶ αὐτὴν πάθους διὰ τὴν ἀπαλλαγὴν τοῦ Πληρώματος, ὀρεχθῇ τῶν διαφερόντων, ἔχουσά τινα ὀδμὴν ἀφθαρσίας, ἐγκαταλειφθεῖσαν LIB. I. i. 6. GR. I. i. 6. MASS. I. iv. l. αὐτὴν l. αὐτῇ ὑπὸ τοῦ Χριστοῦ καὶ τοῦ ἁγίου 1 Πνεύατος. G. 20. Διὸ καὶ 2αὐτὴν τοῖς ἀμφοτέροις ὀνόμασι καλεῖσθαι, 3 τε πατρωνυμικῶς, (ὁ γὰρ πατὴρ αὐτῆς Σοφία κληΐζεται), καὶ M. 19. πνεῦμα ἅγιον ἀπὸ τοῦ περὶ τὸν Χριστὸν πνεύματος. Μορφωθεῖσάν τε αὐτὴν, καὶ 4ἔμφρονα γενηθεῖσαν, παραυτίκα δὲ κενωθεῖσαν ἀοράτου αὐτῇ συνόντος Λόγου, τουτέστι τοῦ Χριστοῦ, 5ἐπὶ ζήτησιν ὁρμῆσαι τοῦ καταλιπόντος αὐτὴν inf. § 8. φωτὸς καὶ μὴ δυνηθῆναι καταλαβεῖν αὐτὸ, διὰ τὸ κωλυθῆναι ὑπὸ τοῦ Ὅρου. Καὶ ἐνταῦθα τὸν Ὅρον κωλύοντα αὐτὴν τῆς εἰς τοὔμπροσθεν ὁρμῆς εἰπεῖν Ἰαώ· ὅθεν τὰ 8Ἰαὼ ὄνομα LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. l. γεγενῆσθαι φάσκουσι. Μὴ δονηθείσαν δὲ διοδεῦσαι τὸν Ὅρον, διὰ τὸ συμπεπλέχθαι τῷ πάθει, καὶ μόνην ἀπολειφθεῖσαν ἔξω, παντὶ μέρει τοῦ πάθους ὑποπεσεῖν πολυμεροῦς καὶ πολυποικίλου ὑπάρχοντος, καὶ παθεῖν, λύπην μὲν, ὅτι οὐ κατέλαβε· φόβον δὲ, μὴ καθάπερ 1αὐτὴν τὸ φῶς, οὕτω καὶ τὸ ζῇν ἐπιλίπῃ· 2ἀπορίαν τε ἐπὶ τούτοις· 3ἐν ἀγνοία δὲ τὰ πάντα. Καὶ οὐ καθάπερ ἡ μήτηρ αὐτῆς, ἡ πρώτη Σοφία καὶ Αἰὼν, LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. l. 1ἑτεροίωσιν ἐν τοῖς πάθεσιν εἶχεν, ἀλλὰ ἐναντιότητα. Ἐπισυμβεβηκέναι δʼ αὐτῇ καὶ ἑτέραν διάθεσιν, τὴν τῆς ἐπιστροφῆς ἐπὶ τόν ζωοποιήσαντα. Ταύτην 2σύστασιν καὶ οὐσίαν τῆς ὕλης G. 21. γεγενῆσθαι λέγουσιν, ἐξ ἧς ὅδε ὁ κόσμος συνέστηκεν. Ἐκ μὲν γὰρ τῆς ἐπιστροφῆς τὴν τοῦ κόσμου καὶ 3τοῦ δημιουργοῦ πᾶσαν ψυχὴν τὴν γένεσιν εἰληφέναι, ἐκ δὲ τοῦ φόβου καὶ τῆς λύπης τὰ λοιπὰ τὴν ἀρχὴν ἐσχηκέναι· 4ἀπὸ γὰρ τῶν δακρύων αὐτῆς cf. § 10. γεγονέναι πᾶσαν ἔνυγρον οὐσίαν· ἀπὸ δὲ τοῦ γέλωτος, τὴν M. 20. φωτεινήν· ἀπὸ δὲ τῆς λύπης καὶ τῆς ἐκπλήξεως, τὰ σωματικὰ LIB. I. i. 7. GR. I. i. 7. MASS. I. iv. 2. τοῦ κόσμου στοιχεῖα. Ποτὲ μὲν γὰρ ἔκλαιε καὶ ἐλυπεῖτο, ὡς λέγουσι, διὰ τὸ καταλελείφθαι μόνην ἐν τῷ σκότει καὶ τῷ κενώματι· ποτὲ δὲ εἰς ἔννοιαν ἥκουσα τοῦ καταλιπόντος αὐτὴν φωτὸς, διεχεῖτο καὶ ἐγέλα· ποτὲ δ᾿ αὖ πάλιν ἐφοβεῖτο· ἄλλοτε δὲ διηπόρει, καὶ ἐξίστατο. ^1.8 8. Καὶ τί γάρ τραγῳδία πολλὴ λοιπὸν ἦν ἐνθάδε, καὶ φαντασία ἑνὸς ἑκάστου αὐτῶν, ἄλλως καὶ ἄλλως 1 ἐκδιηγουμένου ἐκ ποταποῦ πάθους, ἐκ ποίου στοιχείου 2ἡ οὐσία cf. note 2. τὴν γένεσιν εἴληφεν· ἃ καὶ εἰκότως δοκοῦσί μοι μὴ ἅπαντας θέλειν ἐν φανερῷ διδάσκειν, ἀλλʼ μόνους ἐκείνους τοὺς καὶ μεγάλους μισθοὺς ὑπὲρ τηλικούτων μυστηρίων τελεῖν δυναμένους. Οὐκέτι γὰρ ταῦτα ὅμοια ἐκείνοις, περὶ ὧν ὁ Κύριος ὑμῶν εἴρηκε, δωρεὰν ἐλάβετε, δωρεὰν δότε ἀλλὰ ἀνακεχωρηκότα, καὶ τερατώδη καὶ βαθέα μυστήρια μετὰ πολλοῦ καμάτου περιγινόμενα τοῖς φιλοψευδέσι. Τίς γὰρ οὐκ ἂν ἐκδαπανήσειε πάντα τὰ ὑπάρχοντα αὐτοῦ, ἵνα μάθῃ, ὅτι ἀπὸ τῶν δακρύων τῆε Ἐνθυμήσεως τοῦ πεπονθότος Αἰῶνος, θάλασσαι, καὶ πηγαὶ, καὶ ποταμοὶ, καὶ πᾶσα ἔνυδρος οὐσία τὴν γένεσιν εἴληφεν, ἐς δὲ τοῦ γέλωτος αὐτῆς τὸ φῶς, καὶ ἐκ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 3. τῆς ἐκπλήξεως καὶ τῆς ἀμηχανίας τὰ σωματικὰ τοῦ κόσμου στοιχεῖα; Βούλομαι δὲ καὶ αὐτὸς συνεισενεγκεῖν τι τῇ καρποφορία αὐτῶν. Ἐπαιδὴ γὰρ ὁρῶ τὰ μὲν γλυκέα ὕδατα ὄντα, G. 22. οἶον πηγὰς, καὶ ποταμοὺς, καὶ ὄμβρους, καὶ τὰ τοιαῦτα· τὰ δὲ ἐπὶ ταῖς θαλάσσαις ἁλμυρά· ἐπινοῶ μὴ πάντα ἀπὸ τῶν δακρύων αὐτῆς προβεβλῆσθαι, διότι τὸ δάκρυον ἁλμυρὸν τῇ ποιότητι ὑπάρχει· φανερὸν οὖν, ὅτι τὰ ἁλμυρὰ ὕδατα ταῦτά ἐστι τὰ ἀπὸ τῶν δακρύων. Εἰκὸς δὲ αὐτὴν ἐν ἀγωνίᾳ πολλῇ M. 21. καὶ ἀμηχανίᾳ γεγονυῖαν καὶ ἱδρωκέναι· ἐντεῦθεν δὴ κατὰ τὴν ὑπόθεσιν αὐτῶν ὑπολαμβάνειν δεῖ, πηγὰς καὶ ποταμοὺς, καὶ εἴ τινα ἄλλα γλυκέα ὕδατα ὑπάρχει τὴν γένεσιν μὴ l. μετεσχ. ἐσχοκέναι ἀπὸ τῶν δακρύων ἱδρώτων αὐτῆς· ἀπίθανον γὰρ, μιᾶς ποιότητος οὔσης τῶν δακρύων, τὰ μὲν ἁλμυρὰ, τὰ δὲ γλυκέα ὕδατα ἐξ αὐτῶν προελθεῖν· τοῦτο δὲ πιθανώτερον, τὰ μὲν εἶναι ἀπὸ τῶν δακρύων, τὰ δὲ ἀπὸ τῶν ἱδρώτων. Ἐπαιδὴ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 4. καὶ θερμὰ καὶ δριμέα τινὰ ὕδατά ἐστιν ἐν τῷ κόσμῳ, νοεῖν ὀφείλεις, τὶ ποιήσασα, καὶ ἐκ ποίου μορίου προήκατο ταῦτα· ἁρμόζουσι γὰρ τοιοῦτοι καρποὶ τῇ ὑποθέσει αὐτῶν. Διοδεύσασαν οὖν πᾶν πάθος τὴν Μητέρα αὐτῶν, καὶ μόγις ὑπερκύψασαν, 1ἐπὶ ἱκεσίαν τραπῆναι τοῦ καταλιπόντος αὐτὴν φωτὸς, τουτέστι τοῦ Χριστοῦ, λέγουσιν· ὃς ἀνελθὼν μὲν εἰς τὸ πλήρωμα, αὐτὸς μὲν εἰκὸς ὅτι 2ὤκνησεν ἐκ δευτέρου κατελθεῖν, τὸν 3Παράκλητον δὲ ἐξέπεμψεν εἰς αὐτὴν, τουτέστι τὸν σωτῆρα, 4ἐνδόντος αὐτῷ πᾶσαν τὴν δύναμιν τοῦ πατρὸς, καὶ πᾶν ὑπ᾿ ἐξουσίαν παραδόντος, 5καὶ τῶν αἰώνων δεόμενος δὲ ὁμοίως, ὅπως ἐν αὐτῷ τὰ πάντα κτισθῇ τὰ ὁρατὰ καὶ τὰ G. 23. ἀόρατα, Θρόνοι, 6θεότητες, κυριότητες· ἐκπέμπεται δὲ πρὸς αὐτὴν μετὰ τῶν 1ἡλικιωτῶν αὐτοῦ τῶν Ἀγγέλων. Τὴν δὲ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. Ἀχαμὼθ ἐντραπεῖσαν αὐτὸν λέγουσι πρῶτον μὲν 2 ἐπιθέσθαι δἰ αἰδῶ, μετέπειτα δὲ ἰδοῦσαν αὐτὸν σὺν ὅλῃ τῇ M. 22 3καρποφορίᾳ αὐτοῦ, προσδραμεῖν αὐτῷ, δύναμιν λαβοῦσαν ἐκ τῆς ἐπιφανείας αὐτοῦ· κᾀκεῖνον μορφῶσαι αὐτὴν 4μόρξωσιν τὴν κατὰ γνῶσιν, καὶ ἴασιν τῶν παθῶν ποιήσασθαι αὐτῆς· χωρίσαντα δʼ αὐτὰ αὐτῆς, 5μὴ ἀμελήσαντα δὲ αὐτῶν, οὐ γὰρ ἦν 6δονατὰ ἀφανισθῆναι, ὡς τὰ 7τῆς προτέρας, διὰ τὸ ἑκτικὰ LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. ἤδη καὶ 1δυνατὰ εἶναι· ἀλλʼ ἀποκρίναντα 2χωρήσει τοῦ χωρὶς, εἶτα συγχέαι καὶ πῆξαι, καὶ ἐξ ἀσωμάτου πάθους εἰς 3ἀσώματον τὴν ὕλην μεταβαλεῖν αὐτά· εἶθʼ οὕτως ἐπιτηδειότητα καὶ G. 24. φύσιν ἐμπεποιηκέναι αὐτοῖς, ὥστε εἰς συγκρίματα καὶ σώματα ἐλθεῖν, πρὸς τὸ γενέσθαι 4δύο οὐσίας, τὴν φαύλην τῶν παθῶν, τήν τε τῆς ἐπιστροφῆς ἐμπαθῆ· καὶ διὰ τοῦτο δυνάμει τὸν LIB. I. i. 8. GR. I. i. 8. MASS. I. iv. 5. Σωτῆρα 1δεδημιουργηκέναι φάσκουσι. Τήν τε Ἀχαμὼθ ἐκτὸς πάθους γενομένην, καὶ 2συλλαβοῦσαν τῇ χαρ τῶν ἐν αὐτῷ M. 23. φώτων τὴν θεωρίαν, τουτέστι τῶν Ἀγγέλων τῶν μετʼ αὐτοῦ, καὶ 3ἐγκισσήσασαν αὐτοὺς, κεκυηκέναι καρποὺς κατὰ τὴν εἰκόνα διδάσκουσι, κύημα πνευματικὸν καθʼ ὁμοίωσιν γεγονότως γεγονὸς τῶν δορυφόρων τοῦ Σωτῆρος. ^1.9 9. Τριῶν οὖν ἤδη τούτων ὑποκειμένων κατ᾿ αὐτοὺς, τοῦ μὲν ἐκ τοῦ πάθους, ὃ ἦν ὅλη· τοῦ δὲ ἐκ τῆς 4ἐπιστροφῆς, ὃ LIB. I. i. 9. GR. I. i. 9. MASS. I. v. l. ἦν τὸ ψυχικόν· τοῦ δὲ ἀπεκύησε, τουτέστι τὸ πνευματικὸν, Bul Def. Fid. N. II. i. l. οὕτως ἐτράπη ἐπὶ τὴν μόρφωσιν αὐτῶν. Ἀλλὰ τὸ μὲν πνευματικὸν μὴ δεδονῆσθαι αὐτῇ αὐτὴν μορφῶσαι, ἐπειδὴ ὁμοούσιον ὑπῆρχεν αὐτῇ· τετράφθαι δὲ ἐπὶ τὴν μόρφωσιν τῆς γενομένης ἐκ τῆς ἐπιστροφῆς αὐτῆς ψυχικῆς οὐσίας, 1προβαλεῖν τε τὰ παρὰ τοῦ Σωτῆρος μαθήματα. Καὶ πρῶτον μεμορφωκέναι αὐτὴν ἐκ τῆς ψυχικῆς οὐσίας λέγουσι τὸν Πατέρα καὶ βασιλέα πάντων, τῶν τε ὁμοουσίων αὐτῷ, τουτέστι τῶν ψυχικῶν, ἃ δὲ 2δεξιὰ καλοῦσι, καὶ τῶν ἐκ τοῦ πάθους καὶ τῆς ὕλης, ἃ δὴ ἀριστερὰ καλοῦσι· πάντα γὰρ τὰ κατ᾿ f. l. μετʼ αὐτὸν φάσκουσι μεμορφωκέναι, λεληθότως κινούμενον ὑπὸ τῆς Μητρός· ὅθεν καὶ 3Μητροπάτορα, καὶ Ἀπάτορα, καὶ Δημιουργὸν M. 24. G. 25. αὐτὸν, καὶ Πατέρα καλοῦσι· τῶν μὲν διξιῶν πατέρα λέγοντες αὐτὸν, τουτέστι τῶν ψυχικῶν· τῶν δὲ ἀριστερῶν, τουτέστι τῶν ὑλικῶν, δημιουργὸν, συμπάντων δὲ βασιλέα. Γὴν γὰρ Ἐνθόμησιν ταύτην βουληθεῖσαν εἰς τιμὴν τῶν Αἰώνων τὰ πάντα ποιῆσαι, εἰκόνας λέγουσι πεποιηκέναι αὐτῶν, 4μᾶλλον δὲ τὸν Σωτῆρα δι᾿ αὐτῆς· καὶ αὐτὴν ἑαυτὴν μὲν 1ἐν εἰκόνι τοῦ ἀοράτου Πατρὸς LIB. I. i. 9. GR. I. i. 9. MASS. I. v. l. τετηρηκέναι μὴ γινωσκομένην ὑπὸ τοῦ δημιουργοῦ· τοῦτον δὲ τοῦ μονογενοῦς υἱοῦ, τῶν δὲ λοιπῶν Αἰώνων τοὺς ὑπὸ τούτων τούτου γεγονότας Ἀρχαγγέλους τε καὶ Ἀγγέλους. Πατέρα οὖν καὶ Θεὸν λέγουσιν αὐτὸν γεγονέναι τῶν ἐκτὸς τοῦ πληρώματος, ποιητὴν ὄντα πάντων ψυχικῶν τε καὶ ὑλικῶν· διακρίναντα γὰρ τὰς δύο οὐσίας συγκεχυμένας, καὶ ἐξ ἀσωμάτων 2σωματοποιήσαντα, δεδημιουργηκέναι τά τε οὐράνια καὶ τὰ γήϊνα, καὶ γεγονέναι ὑλικῶν καὶ ψυχικῶν, 3δεξιῶν καὶ ἀριστερῶν δημιουργὸν, κούφων καὶ βαρέων, ἀνωφερῶν καὶ LIB. I. i. 9. GR. I. i. 9. MASS. I. v. 2. κατωφερῶν· 1ἑπτὰ γὰρ l. καὶ \xa0 οὐρανοὺς κατεσκεακέναι, ὧν ἐπάνω τὸν Δημιουργὸν εἶναι λέγουσι· καὶ διὰ τοῦτο καλοῦσιν αὐτὸν, τὴν δὲ μητέρα τὴν Ἀχαμὼθ Ὀῳδοάδα, ἀποσώζουσαν τὸν ἀριθμὸν τοῦ τῆς ἀρχεγόνου, καὶ πρὸ τῆς πρώτης τοῦ πληρώματος Ὀγδοάδος. Τοὺρ δὲ ἑπτὰ οὐρανοὺς οὐκ d. οὐκ εἶναι 3νοητούς f. l. νοερούς φασιν· Ἀγγέλους δὲ αὐτοὺς ὑποτίθενται, καὶ τὸν δημιουργὸν δὲ καὶ αὐτὸν ἄγγελον LIB. I. i. 9. GR. I. i. 9. MASS. I. v. 2. Θεῷ ἐοικότα· ὡς καὶ τὸν Παράδεισον ὑπὲρ τρίτον οὐρανὸν M. 25. ὄντα, τέταρτον Ἄγγελον λέγουσι δυνάμει ὑπάρχειν, καὶ ἀπὸ τούτου τι εἰληφέναι τὸν Ἀδὰμ διατετριφότα ἐν αὐτῷ. Ταῦτα G. 26. δὲ τὸν δημιουργὸν φάσκουσιν ἀφʼ ἑαυτοῦ μὲν 1ὠῆσθαι κατασκευάζειν, πεποιηκέναι δ᾿ αὐτὰ τῆς Ἀχαμὼθ προβαλλούσης· οὐρανὸν πεποιηκέναι μὴ εἰδότα τὸν οὐρανόν· καὶ ἄνθρωπον πεπλακέναι, μὴ εἰδότα τὸν ἄνθρωπον· γῆν τε δεδειχέναι, μὴ ἐπιστάμενον τὴν γῆν· καὶ ἐπὶ πάντων οὕτως λέγουσιν 2ἠγνοηκέναι αὐτῶν τὰς ἰδέας ὧν ἐποίει, καὶ αὐτὴν τὴν μητέρα· αὐτὸν δὲ μόνον ὠῆσθαι πάντα εἶναι. Αἰτίαν δ᾿ αὐτῷ γεγονέναι τὴν μητέρα τῆς οἰήσεως ταύτης φάσκουσιν, τὴν οὕτω βουληθεῖσαν προαγαγεῖν αὐτὸν, κεφαλὴν μὲν καὶ ἀρχὴν τῆς ἰδίας οὐσίας, κύριον δὲ τῆς ὅλης πραγματείας. 3Ταύτην δὲ τὴν LIB. I. i. 9. GR. I. i. 9. MASS. I. v. 3. Μητέρα καὶ Ὀγδοάδα καλοῦσι, καὶ Σοφίαν, καὶ Γῆν, καὶ Ἱερουσαλὴμ, καὶ ἅγιον Πνεῦμα, καὶ Κύριον ἀρσενικῶς. Ἔχειν δὲ τὸν τῆς μεσότητος τόπον αὐτὴν, καὶ εἶναι ὑπεράνω μὲν τοῦ Δημιουργοῦ, ὑποκάτω δὲ ἢ ἔξω τοῦ Πληρώματος μέχρι 1συντελείας.'^1.10 10. Ἐπεὶ οὖν τὴν ὑλικὴν οὐσίαν ἐκ τριῶν παθῶν συστῆναι λέγουσι, φόβου τε, καὶ 2λύπης, καὶ ἀπορίας· ἐκ μὲν τοῦ φόβου καὶ τῆς ἐπιστροφῆς τὰ ψυχικὰ τὴν σύστασιν εἰληφέναι· ἐκ μὲν τῆς ἐπιστροφῆς τὸν Δημιουργὸν βούλονται τήν γένεσιν ἐσχηκέναι, ἐκ δὲ τοῦ φόβου τὴν λοιπὴν πᾶσαν ψυχικὴν ὑπόστασιν, ὡς ψυχὰς ἀλόγων ζώων, καὶ θηρίων, καὶ ἀνθρώπων. Διὰ τοῦτο ἀτονώτερον αὐτὸν ὑπάρχοντα πρὸς τὸ M. 26. γινώσκειν τινὰ πνευματικὰ, 3αὑτὸν νενομικέναι μόνον εἶναι Θεὸν, καὶ διὰ τῶν Προφητῶν εἰρηκέναι· ἐγὼ Θεὸς, πλὴν ἐμοῦ LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. οὐδείς. 1Ἐκ δὲ τῆς λύπης τὰ πνειματικὰ τῆς πονορίας διδάσκουσι γεγονέναι· ὅθεν τὸν 2Διάβολον τὴν γένεσιν ἐσχηκέναι, ὃν καὶ 3κοσμοκράτορα καλοῦσι, καὶ τὰ δαιμόνια, καὶ τοὺς ἀγγέλους, καὶ πᾶσαν τὴν πνευματικὴν τῆς πονηρίας ὑπόστασιν. LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. Ἀλλὰ τὸν μὲν Δημιουργὸν οἱὸν τῆς Mητρὸς αὐτῶν λέγουσι, τὸν δὲ κοσμοκράτορα κτίσμα τοῦ Δημιουργοῦ· καὶ τὸν μὲν G. 27. κοσμοκράτορα γινώσκειν τὰ ὑπὲρ αὐτὸκ, ὅτι 1πνεῦμά πνευματικά ἐστι τῆς πονηρίας· τὸν δὲ Δημιουργὸν ἀγνοεῖν, ἅτε ψυχικὰ ὑπάρχοντα. Οἰκείν δὲ τὴν Μητέρα αὐτῶν εἰς τὸν ὑπερουράνιον τόπον, τουτέστιν ἐν τῇ μεσότητι· τὸν Δημιουργὸν δὲ εἰς τὸν 2ὑπερουράνιον ἐπουράνιον, τουτέστιν ἐν τῇ ἑβδομάδι· τὸν δὲ παντοκράτορα κοσμοκράτορα ἐν τῷ καθ᾿ ἡμᾶς κόσμῳ. Ἐκ δὲ τῆς ἐκπλήξεως καὶ τῆς ἀμυχανίας l. ἀπομίας, ὡς ἐκ τοῦ ἀσημοτέρου τὰ σωματικὰ, καθὼς προείπαμεν, τοῦ κόσμου στοιχεῖα γεγονέναι· τὴν l. γῆν μὲν κατὰ τῆς ἐκπλήξεως στάσιν, ὕδωρ δὲ κατὰ τὴν τοῦ φόβου τῶν δακρύων d. τῶν δακρύων κίνησιν, 3ἀέρα τε κατὰ τὴν λύπης πῆξιν· τὸ M. 27. δὲ πῦρ ἅποσιν αὐτοῖς ἐκπεφυκέναι θάνατον καὶ φθορὰν, ὡς LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 4. καὶ τὴν ἄγνοιαν τοῖς τρισὶ πάθεσιν ἐγκεκρύφθαι διδάσκουσι. Δημιουργήσαντα δὴ τὸν κόσμον, πεποιηκέναι καὶ τὸν ἄνθρωπον τὸν χοϊκόν· οὐκ ἀπὸ ταύτης δὲ τῆς ξηρᾶς γῆς, ἀλλʼ ἀπὸ τῆς ἀοράτου οὐσίας, ἀπὸ τοῦ κεχυμένου καὶ ῥευστοῦ τῆς ὕλης λαβόντα· καὶ εἰς τοῦτον ἐμφυσῆσαι τὸν ψυχικὸν διορίζονται. Καὶ τοῦτον εἶναι τὸν κατʼ εἰκόνα καὶ ὁμοίωσιν γεγονότα· κατʼ εἰκόνα μὲν τὸν ὑλικὸν ὑπάρχειν, παραπλήσιον μὲν, ἀλλʼ οὐχ 2ὁμοούσιον τῷ Θεῷ· καθʼ ὁμοίωσιν δὲ τὸν ψυχικὸν, ὅθεν καὶ πνεῦμα ζωῆς τὴν οὐσίαν αὐτοῦ εἰρῆσθαι, ἐκ πνευματικῆς G. 28. ἀποῤῥοίας οὗσαν. Ὕστερον δὲ περιτεθεῖσθαι λέγουσιν αὐτῷ τὸν LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 5. δερμάτινον χιτῶνα· τοῦτο δὲ τὸ αἰσθητὸν σαρκίον εἶναι λέγουσι. 2Τὸ δὲ κύημα τῆς μητρὸς αὐτῆς αὐτῶν τῆς Ἀχαμὼθ, ὃ κατὰ τὴν θεωρίαν τῶν περὶ τὸν Σωτῆρα ἀγγέλων ἀπεκύησεν, ὁμοούσιον ὑπάρχον τῇ μητρὶ, πνευματικὸν, καὶ αὐτὸν ἠγνοηκέναι τὸν Δημιουργὸν λέγουσι· καὶ λεληθότως 3κατατεθεῖσθαι εἰς αὐτὸν, μὴ εἰδότος αὐτοῦ, ἵνα δἰ αὐτοῦ εἰς τὴν ἀπʼ αὐτοῦ ψυχὴν σπαρὲν, καὶ εἰς τὸ ὑλικὸν τοῦτο σῶμα, LIB. I. i. 10. GR. I. i. 10. MASS. I. v. 6. κυοφορηθὲν ἐν τούτοις καὶ αὐξηθὲν, ἕτοιμον γένηται εἰς ὑποδοχὴν τοῦ 1τελείου λόγου . Ἔλαθεν οὖν, ὡς φασὶ, τὸν Δημιουργὸν ὁ συγκατασπαρεὶς τῷ ἐμφυσήματι αὐτοῦ ὑπὸ τῆς Σοφίας πνευματικὸς ἀνθρώπων ἄνθρωπος ἀῤῥήτῳ adj. δυνάμει καὶ προνοίᾳ. Ὡς γὰρ τὴν μητέρα ἠγνοηκέναι, οὕτω καὶ τὸ σπέρμα αὐτῆς· ὅ δὴ καὶ αὐτὸ ἐκκλησίαν εἶναι λέγουσιν, ἀντίτυπον τῆς ἄνω Ἐκκλησίας· καὶ τότε τόνδε εἶναι M. 28. τὸν ἐν αὐτοῖς ἄνθρωπον ἀξιοῦσιν, ὥστε ἔχειν αὐτοὺς τὴν μὲν ψυχὴν ἀπὸ τοῦ Δημιουργοῦ, τὸ δὲ σῶμα ἀπὸ τοῦ χοὸς, καὶ τὸ σαρκικὸν ἀπὸ τῆς ὕλης, τὸν δὲ πνευματικὸν ἄνθρωπον ἀπὸ τῆς μητρὸς τῆς Ἀχαμώθ. G. 29. ^1.11 11. 2Τριῶν οὖν ὄντων, τὸ μὲν ὑλικὸν, ὃ καὶ ἀριστερὸν II. xlii. καλοῦσι, κατὰ ἀνάγκην ἀπόλλυσθαι λέγουσιν, ἅτε μηδεμίαν ἐπιδέξασθαι πνοὴν ἀφθαρσίας δυνάμενον· τὸ δὲ ψυχικὸν, ὃ καὶ δεξιὸν προσαγορεύουσιν, ἅτε μέσον ὂν τοῦ τε πνευματικοῦ LIB. I. i. 11. GR. I. i. 11. MASS. I. v. l. καὶ ὑλικοῦ, 1ἐκεῖσε χωρεῖν, ὅπου ἂν καὶ τὴν πρόσκλισιν ποιήσηται· τὸ δὲ πνευματικὸν ἐκπεπέμφθαι, ὅπως ἐνθάδε τῷ ψυχικῷ συζυγὲν μορφωθῇ, συμπαιδευθὲν αὐτῷ ἐν τῇ ἀναστροφῇ. Καὶ τοῦτʼ εἶναι λέγουσι τὸ ἅλας, καὶ τὸ φῶς τοῦ κόσμου· ἔδει γὰρ τῶν ψυχικῶν τῷ ψυχικῷ καὶ αἰσθητῶν παιδευμάτων. Δἰ ὧν καὶ κόσμον κατεσκευάσθαι λέγουσι, καὶ τὸν Σωτῆρα δὲ ἐπὶ τοῦτο παραγεγονέναι τὸ ψυχικὸν, ἐπεὶ καὶ αὐτεξούσιόν ἐστιν, ὅπως αὐτὸ σώσῃ. Ὧν γὰρ ἤμελλε σώζειν, τὰς ἀπαρχὰς αὐτῶν εἰληφέναι φάσκουσιν, ἀπὸ μὲν τῆς Ἀχαμὼθ τὸ πνευματικὸν, ἀπὸ δὲ τοῦ Δημιουργοῦ ἐνδεδύσθαι τὸν ψυχικὸν Χριστὸν, ἀπὸ δὲ τῆς οἰκονομίας 3περιτεθεῖσθαι σῶμα ψυχικὴν cf. p. 60. n. 3. ἔχον οὐσίαν, κατεσκευασμένον δὲ ἀῤῥήτῳ πέχνῃ, πρὸς τὸ καὶ 4ἀόρατον, καὶ ἀψηλάφητον, leg. ὅρατον καὶ ψηλάφητον M. 29 καὶ παθητὸν γεγενῆσθαι· 5καὶ ὑλικὸν δὲ οὐδʼ ὁτιοῦν εἰληφέναι λέγουσιν αὐτόν· μὴ γὰρ εἶναι τὴν ὕλην δεκτικὴν σωτηρίας LIB. I. i. 11. GR. I. i. 11. MASS. I. iv. l. Τὴν δὲ συντέλειαν ἔσεσθαι, ὅταν μορφωθῇ καὶ τελειωθῇ πᾶν τὸ πνευματικὸν, τουτέστιν οἱ πνευματικοὶ ἄνθρωποι, οἱ τὴν τελείαν γνῶσιν ἔχοντες περὶ Θεοῦ καὶ τῆς Ἀχαμώθ· μεμυημένους δὲ μυστήρια εἶναι τούτους ὑποτίθειται. Ἐπαιδεύθησαν γὰρ τὰ ψυχικὰ οἱ ψυχικοὶ ἄνθρωποι, οἱ δἰ ἔργων καὶ πίστεως ψιλῆς βεβαιούμενοι, καὶ μὴ τήν τελείαν γνῶσιν LIB. I. i. 11. GR. I. i. 11. MASS. I. vi. 2. ἔχοντες· εἶναι δὲ τούτους ἀπὸ τῆς Ἐκκλησίας ἡμᾶς λέγουσι· διὸ καὶ ἡμῖν μὲν ἀναγκαίον εἶναι τὴν ἀγαθὴν πρᾶξιν ἄλλως γὰρ ἀδύνατον σωθῆναι. Αὐτοὺς δὲ μὴ διὰ πράξεως, ἀλλὰ διὰ τὸ 2φύσει πνευματικοὺς εἶναι, πάντῃ τε καὶ πάντως σωθήσεσθαι δογματίζουσιν. Ὡς γὰρ τὸ χοϊκὸν ἀδύνατον σωτηρίας μετασχεῖν· (οὐ γὰρ εἶναι λέγουσιν αὐτοὶ δεκτικὸν αὐτῆς) οὕτως πάλιν τὸ πνευματικὸν θέλουσιν οἱ αὐτοὶ ὁ θέλουσιν αὐτοὶ εἶναι ἀδύνατον φθορὰν καταδέξασθαι, 3κᾂν ὁποίαις συγκαταγένωνται πράξεσιν. Ὃν γὰρ τρόπον χρυσὸς ἐν βορβόρῳ κατατεθεὶς οὐκ ἀποβάλλει τήν LIB. I. i. 11. GR. I. i. 11. MASS. I. vi. 2. καλλονὴν αὐτοῦ, ἀλλὰ τὴν ἰδίαν φύσιν διαφυλάττει, τοῦ βορβόρου μηδὲν ἀδικῆσαι δυναμένου τὸν χρυσόν· οὕτω δὲ καὶ αὐτοὺς λέγουσι, κᾂν ἐν ὁποίαις ὑλικαῖς πράξεσι καταγένωνται, M. 30 μηδὲν αὐτοὺς παραβλάπτεσθαι, μηδὲ ἀποβάλλειν τὴν πνευματικὴν ὑπόστασιν. ^1.12 12. Διὸ δὴ καὶ τὰ ἀπειρημένα πάντα ἀδεῶς οἱ τελειότατοι πράττουσιν αὐτῶν, περὶ ὧν αἱ γραφαὶ διαβεβαιοῦνται, τοὺς ποιοῦντας αὐτὰ βασιλείαν Θεοῦ μὴ κληρονομήσειν. Καὶ γὰρ 1εἰδωλόθοτα διαφόρως ἀδιαφόρως ἐσθίουσι, μηδὲ μηδὲν μολύνεσθαι ὑπʼ αὐτῶν ἡγούμενοι· καὶ ἐπὶ πᾶσαν ἑορτάσιμον τῶν ἐθνῶν 2τέρψιν εἰς τιμὴν τῶν εἰδώλων γινομένην G. 31 πρῶτοι συνίασιν, ὡς μηδὲ τῆς παρὰ Θεῷ καὶ ἀνθρώποις LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 3. θέας ἀπέχεσθαι ἐνίους αὐτῶν. Οἱ δὲ καὶ ταῖς τῆς σαρκὸς ἡδοναῖς κατακόρως δουλεύοντες τὰ σαρκικὰ τοῖς σαρκικοῖς, καὶ τὰ πνευματικὰ τοῖς πνευματικοῖς ἀποδίδοσθαι λέγουσι. Καὶ οἱ μὲν αὐτῶν λάθρα τὰς διδασκομένας ὑπʼ αὐτῶν τὴν διδαχὴν ταύτην γυναῖκας διαφθείρουσιν, ὡς πολλαὶ πολλάκις ὑπʼ ἐνίων αὐτῶν ἐξαπατηθεῖσαι, ἔπειτα ἐπιστρέψασαι γυναῖκες εἰς τὴν ἐκκλησίαν τοῦ Θεοῦ, σὺν τῇ λοιπῇ πλάνῃ καὶ τοῦτο ἐξωμολογήσαντο· οἱ δὲ καὶ κατὰ τὸ φανερὸν ἀπερυθριάσαντες, ὧν ἂν ἐρασθῶσι γυναικῶν, ταύτας ἀπʼ ἀνδρῶν ἀποσπάσαντες, ἰδίας γαμετὰς ἡγήσαντο. Ἄλλοι δὲ αὖ πάλιν σεμνῶς κατʼ ἀρχὰς, ὡς μετʼ ἀδελφῶν προσποιούμενοι συνοικεῖν, προϊόντος τοῦ χρόνου ἠλέγχθησαν, ἐγκύμονος τῆς ἀδελφῆς ὑπὸ τοῦ ἀδελφοῦ γενηθείσης. Καὶ ἄλλα δὲ πολλὰ μυσαρὰ καὶ ἄθεα πράσσοντες, ὑμῶν μὲν διὰ τὸν φόβον τοῦ Θεοῦ φυλασσομένων καὶ μέχρις ἐννοίας καὶ λόγου ἁμαρτεῖν, κατατρέχουσιν, ὡς ἰδιωτῶν, καὶ μηδὲν ἐπισταμένων· ἑαυτοὺς δὲ ὑπερυψοῦσι, M.31. τελείους ἀποκαλοῦντες, καὶ σπέρματα ἐκλογῆς. Ἡμᾶς μὲν γὰρ LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 4. ἐν χρήσει τὴν χάριν λαμβάνειν λέγουσι· διὸ καὶ ἀφαιρεθήσεσθαι αὐτῆς αὐτήν · αὐτοὺς δὲ ἰδιόκτητον ἄνωθεν ἀπὸ τῆς ἀῤῥήτου καὶ ἀνονομάστου συζυγίας συγκατεληλυθυῖαν ἔχειν τὴν χάριν· καὶ διὰ τοῦτο προστεθήσεσθαι αὐτοῖς. Διὸ καὶ ἐκ παντὸς τρόπου δεῖν αὐτοὺς ἀεὶ τὸ τῆς συζυγίας μελετᾷν μυστήριον. Καὶ τοῦτο πείθουσι τοὺς ἀνοήτους, αὐταῖς λέξεσι λέγοντες οὕτως· ὃε ἂν 1ἐν κόσμῳ γενόμενος γυναῖκα οὐκ ἐφίλησεν, ὥστε αὐτὴν κρατηθῆναι, οὐκ ἔστιν ἐξ ἀληθείας, καὶ οὐ χωρήσει εἰς ἀλήθειαν· ὁ δὲ ἀπὸ κόσμου γενόμενος, 3μὴ l. καὶ κρατηθεὶς γυναικὶ οὐ χωρήσει εἰς ἀλήθειαν, διὰ τὸ μῆ ἐν l. τὸ ἐν τῇ G. 32 ἐπιθυμίᾳ κρατηθῆναι γυναικός. Διὰ τοῦτο οὖν ἡμᾶς 4καλοὺς LIB. I. i. 12. GR. I. i. 12. MASS. I. vi. 4. ψυχικοὺς ὀνομάζουσι, καὶ ἐκ κόσμου εἶναι λέγουσι, καὶ ἀναγκαίαν ἡμῖν τὴν ἐγκράτειαν καὶ ἀγαθὴν πρᾶξιν, ἵνα δἰ αὐτῆς ἔλθωμεν εἰς τὸν τῆς 1μεσότητος τόπον· αὐτοῖε δὲ πνευματικοῖς τε καὶ τελείοις καλουμένοις μηδαμῶς· οὐ γὰρ πρᾶξις εἰς πλήρωμα εἰσάγει, ἀλλὰ τὸ σπέρμα τὸ ἐκεῖθεν νήπιον ἐκπεμπόμενον, 2ἐνθὰ δὲ τελειούμενον. Ὅταν δὲ πᾶν τὸ σπέρμα τελειωθῇ. τὴν M. 32. μὲν Ἀχαμὼθ τὴν μητέρα αὐτῶν μεταβῆναι τοῦ τῆς μεσότητος τόπου λέγουσι, καὶ ἐντὸς πληρώματος εἰσελθεῖν, καὶ ἀπολαβεῖν τὸν νυμφίον αὐτῆς τὸν Σωτῆρα, τὸν ἐκ πάντων γεγονότα, ἵνα συζογία γένηται τοῦ Σωτῆρος καὶ τῆς Σοφίας τῆς Ἀχαμώθ. Καὶ τοῦτο εἶναι 3νυμφίον καὶ νύμφην, 4νυμφῶνα δὲ τὸ πᾶν πλήρωμα. Τοὺς δὲ πνευματικοὺς 1ἀποδυσαμένοις LIB. I. i. 12. GR. I. i. 12. MASS. I. vii. 1. τὰς ψυχὰς καὶ πνεύματα νοερὰ γενομένους, ἀκρατήτως καὶ ἀοράτως ἐντὸς πληρώματος εἰσελθόντας νύμφας ἀποδοθήσεσθαι τοῖς περὶ τὸν Σωτῆρα ἀγγέλοις. Τὸν δὲ Δημιουργὸν μεταβῆναι καὶ αὐτὸν εἰς τὸν τῆς μητρὸς 2Σοφίας τόπον, τουτέστιν ἐν τῇ μεσότητι· τάς τε τῶν δικαίων ψυχὰς ἀναπαύσεσθαι καὶ αὐτὰς ἐν τῷ τῆς μεσότητος τόπῳ. Μηδὲν γὰρ ψυχικὸν ἐντὸς πληρώματος χωρεῖν. ^1.13 13. Τούτων δὲ γενομένων οὔτως, τὸ ἐμφωλεῦον τῷ κόσμῳ πῦρ ἐκλάμψαν καὶ ἐξαφθὲν, καὶ 3κατεργασάμενον cf. II. 52. πᾶσαν ὕλην 4συναναλωθήσεσθαι αὐτῇ, καὶ εἰς τὸ μηκέτʼ εἶναι χωρήσειν διδάσκουσι. Τὸν δὲ Δημιουργὸν μηδὲν τούτων ἐγνωκέναι LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. ἀποφαίνονται πρὸ τῆς τοῦ Σωτῆρος παρουσίας. Εἰσὶ δὲ οἱ λέγοντες προβαλέσθαι αὐτὸν καὶ Χριστὸν υἱὸν ἴδιον, ἀλλὰ cf. III. 18. 31. 32. καὶ ψυχικόν· καὶ περὶ τούτου διὰ τῶν Προφητῶν λελαληκέναι. G. 33. M. 33. Εἶναι δὲ τοῦτον τὸν διὰ Μαρίας διοδεύσαντα, καθάπερ ὕδωρ 2διὰ σωλῆνος ὁδεύει, καὶ εἰς τοῦτον ἐπὶ τοῦ βαπτίσματος κατελθεῖν ἐκεῖνον τὸν ἀπὸ τοῦ Πληρώματος ἐκ πάντων Σωτῆρα, ἐν εἴδει περιστερᾶς· γεγονέναι δὲ ἐν αὐτῷ καὶ τὸ αὐτὸ l. ἀπὸ τῆς Ἀχαμὼθ σπέρμα πνευματικόν. Τὸν οὖν Κύριον ἡμῶν ἐκ 3τεσσάρων τούτων σύνθετοι γεγονέναι φάσκουσιν, ἀποσώζοντα τὸν τύπον τῆς ἀρχεγόνου καὶ πρώτης 1τετρακτύος· ἔκ τε τοῦ πνευματικοῦ, ὃ ἦν ἀπὸ τῆς Ἀχαμὼθ. LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. καὶ ἐκ τοῦ ψυχιοῦ, ὃ ἦν ἀπὸ τοῦ Δημιουργοῦ, καὶ ἐκ τῆρ οἰκονομίας, 2ὃ ἦν κατεσκευασμένον ἀῤῥήτῳ τέχνῃ, καὶ ἐκ τοῦ p. 52. Σωτῆρος, ὃ ἦν κατελθοῦσα εἰς αὐτὸν περιστερά. Ναὶ τοῦτο l. τοῦτον μὲν ἀπαθῆ διαμεμενηκέναι· (οὐ γὰρ ἐνεδέχετο παθεῖν αὐτὸν 3ἀκράτητον καὶ ἀόρατον ὑπάρχοντα·) 4καὶ διὰ LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 2. τοῦτο ᾖρθαι, προσαγομένου αὐτοῦ τῷ Πιλάτῳ, τὸ εἰς αὐτὸν ματατεθὲν πνεῦμα Χριστοῦ. Ἀλλʼ οὐδὲ τὸ ἀπὸ τῆς μητρὸς σπέρμα πεπονθέναι λέγουσιν. 1Ἀπαθὲς γὰρ καὶ αὐτὸ τὸ l. ἅτε πνευματικὸν, καὶ ἀόρατον καὶ αὐτῷ τῷ δημιουργῷ. Ἔπαθε δὲ λοιπὸν κατ᾿ αὐτοὺς ὁ ψυχικὸς Χριστὸς, καὶ ὁ ἐκ τῆς οἰκονομίας κατεσκευασμένος μυστηριωδῶς, ἵνʼ ἐπιδείξῃ δι᾿ αὐτοῦ ἡ μήτηρ τὸν τύπον τοῦ ἄνω Χριστοῦ, ἐκείνου τοῦ ἐπεκταθέντος τῷ 3Σταυρῷ, καὶ μορφώσαντος τὴν Ἀχαμὼθ μόρφωσιν τὴν κατʼ οὐσίαν· πάντα γὰρ ταῦτα τόπους ἐκείνων εἶναι λέγουσι. Τὰς δὲ ἐσχηκυίας τό σπέρμα τῆς Ἀχαμὼθ ψυχὰς ἀμείνους λέγουσι γεγονέναι τῶν λοιπῶν· διὸ καὶ πλεῖον τῶν ἄλλων ἠγαπῆσθαι ὑπὸ τοῦ Δημιουργοῦ, μὴ εἰδότος τὴν αἰτίαν, ἀλλὰ παῤ αὑτοῦ λογιζομένου εἶναι τοιαύτας. Διὸ καὶ εἰς προφήτας, φασὶν, ἔτασσεν αὐτοὺς αὐτὰς, καὶ M. 34. G. 34. ἱρεῖς, καὶ βασιλεῖς. Καὶ πολλὰ 1ὑπὸ τοῦ σπέρματος τούτον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 3. εἰρῆσθαι διὰ τῶν προφητῶν ἐξηγοῦνται, ἅτε ὑψηλοτέρας φύσεως 2ὑπαρχούσας· πολλὰ δὲ καὶ τὴν μητέρα περὶ τῶν IV. lxix. ἀνωτέρω εἰρηκέναι λέγουσιν, ἀλλὰ καὶ διὰ τούτου καὶ τῶν ὑπὸ τούτου γενομένων ψυχῶν. Καὶ λοιπὸν 4τέμνουσι τὰς προφητείας, τὸ μέν τι ἀπὸ τῆς μητρὸς εἰρῆσθαι θέλοντες, cf. c. xxxiv. τὸ δέ τι ἀπὸ τοῦ σπέρματος, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ. Ἀλλὰ καὶ τὸν Ἰησοῦν ὡσαύτως, τὸ μέν τι ἀπὸ τοῦ Σωτῆρος σἰρηκέναι, τὸ δέ τι ἀπὸ τῆς μητρὸς, τὸ δέ τι ἀπὸ τοῦ Δημιουργοῦ, καθὼς ἐπιδείξομεν προϊόντος ἡμῖν τοῦ λόγου. Τὸρ δὲ Δημιουργὸν, ἅτε ἀγνοοῦντα τὰ ὑπὲρ αὐτὸν, κινεῖσθαι μὲν ἐπὶ τοῖς λεγομένοις, καταπεφρονηκέναι δὲ αὐτῶν, ἄλλοτε ἄλλην αἰτίαν νομίσαντα, ἢ 5τὸ πνεῦμα τὸ προφητεῦον, ἔχον LIB. I. i. 13. GR. I. i. 13. MASS. I. vii. 5. καὶ αὐτὸ ἰδίαν τινὰ κίνησιν, ἢ τὸν ἄνθρωπον, ἢ τὴν προσπλοκὴν τῶν χειρῶν χειρόνων καὶ οὕτως ἀγνοοῦντα 1 ἄχρι τῆς παρουσίας τοῦ Κυρίου. Ἐλθόντος δὲ τοῦ Σωτῆρος, μαθεῖν αὐτὸν παῤ αὐτοῦ πάντα λέγουσι, καὶ ἄσμενον αὐτῷ 2προσχωρήσαντα μετὰ πάσης τῆς δυνάμεως αὐτοῦ, καὶ αὐτὸν εἶναι τὸν ἐν τῷ Εὐαγγελίῳ ἑκατόνταρχον. λέγοντα τῷ Σωτῆρι· καὶ γὰρ ἐγὼ ὑπὸ τὴν ἐμαυτοῦ ἐξουσίαν ἔχω στρατιώτας καὶ δούλους, καὶ ὃ ἐὰν προστάξω, ποιοῦσι. Τελέσειν δὲ αὐτὸν τὴν κατὰ τὸν κόσμον οἰκονομίαν μέχρι τοῦ M. 35. δέοντος καιροῦ, μάλιστα δὲ διὰ τὴν τῆς ἐκκλησίας ἐπιμέλειαν, ἀλλὰ καὶ διὰ τὴν ἐπίγνωσιν τοῦ ἑτοιμασθέντος αὐτῷ ἐπάθλου, ὅτι εἰς τὸν τῆς μητρὸς τόπον χωρήσει. ^1.14 14. Ἀνθρώπων δὲ τρία γένη ὑφίστανται, πνευματικὸν, χοϊκὸν, ψυχικὸν, καθὼς ἐγένοντο Κάϊν, Ἄβελ, Σήθ· καὶ ἐκ τούτων1 τὰς τρεῖς φύσεις, 2οὐκέτι καθʼ ἓν, ἀλλὰ κατὰ LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. γένος. Καὶ 3τὸ μὲν χοϊκὸν εἰς φθορὰν χωρεῖν· καὶ τὸ ψυχι κὸν, ἐὰν τὰ βελτίονα ἕληται, 4ἐν τῷ τῆς μεσότητος τόπῳ ἀναπαύ σ εσθαι· ἐὰν δὲ τὰ χαίρω, χωρήσειν καὶ αὐτὸ πρὸς G. 35. τὰ ὅμοια· τὰ δὲ πνευματικὰ, 5ἃ ἂν κατασπείρῃ ἡ Ἀχαμὼθ ἔκτοτε ἕως τοῦ νῦν δικαίαις ψυχαῖς, παιδευθέντα ἐνθάδε καὶ ἐκτραφέντα, διὰ τὸ νήπια ἐκπεπέμφθαι, ὕστερον τελειότητος ἀξιωθέντα, νύμφας ἀποδοθήσεσθαι τοῖς τοῦ Σωτῆρος Ἀγγέλοις δογματίζουσι, τῶν ψυχῶν αὐτῶν ἐν μεσότητι κατ᾿ ἀνάγκην 6μετὰ τοῦ Δημιουργοῦ ἀναπαυσαμένων εἰς τὸ παντελές. LIB. I. i. 14. GR. I. i. 14. MASS. I. vii. 5. Καὶ αὐτὰς μὲν τὰς ψυχιὰς 1 ψυχὰς πάλιν ὑπομερίζοντες λέγουσιν, ἃς μὲν φύσει ἀγαθὰς, ἃς δὲ φύσει πονηράς. Καὶ τὰς μὲν ἀγαθὰς ταύτας εἶναι τὰς δεκτικὰς τοῦ σπέρματος γινομένας· τὰς δὲ φύσει πονηρὰς μηδέποτε ἂν ἐπιδέξασθαι ἐκεῖνο τὸ σπέρμα. ^1.15 15. 2Τοιαύτης δὲ τῆς ὑποθέσεως αὐτῶν οὔσης, ἣν οὔτε Προφῆται ἐκήρυξαν, οὔτε ὁ Κύριος ἐδίδαξεν, οὔτε Ἀπόστολοι M. 36. παρέδωκαν, ἣν 3περὶ τῶν ὅλων αὐχοῦσι πλεῖον τῶν ἄλλων ἐγνωκέναι, 4ἐξ ἀγράφων ἀναγινώσκοντες, καὶ τὸ δὴ λεγόμενον, 5ἐξ ἄμμου σχοινία πλέκειν ἐπιτηδεύοντες, ἀξιοπίστως ἀξιόπιστα Assem. προσαρμόζειν πειρῶνται 6τοῖς εἰρημένοις, ἤτοι παραβολὰς κυριακὰς, ἢ ῥήσεις προφητικὰς, λόγους LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἀποστολικοὺς, ἵνα τὸ πλάσμα αὐτῶν μὴ ἀμάρτυρον εἶναι δοκῇ· τὴν μὲν τάξιν καὶ τὸν εἱρμὸν τῶν γραφῶν ὑπερβαίνοντες,\xa0 λέξιν Ephr. Syr. καὶ, ὅσον ἐφʼ ἑαυτοῖς, λύοντες τὰ μέλη τῆς ἀληθείας. Μεταφέρουσι δὲ καὶ μεταπλάττουσι, καὶ ἄλλο ἐξ ἄλλου ποιοῦντες ἐξαπατῶσι πολλοὺς τῇ τῶν ἐφαρμοζομένων κυριακῶν λογίων κακοσυνθέτῳ σοφίᾳ φαντασίᾳ Ephr. S. . Ὅνπερ τρόπον εἴ τις βασιλέως 1εἰκόνος καλῆς κατεσκευασμένης ἐπιμελῶς G. 36. 2ἐκ ψηφίδων ἐπισήμων ὑπὸ σοφοῦ τεχνίτου, λύσας τὴν ὑποκειμένην τοῦ ἀνθρώπου ἰδέαν, 3μετενέγκῃ τὰς ψηφῖδας μετενέγει Ephr. μεθαρμόσει Ephr. ποεησας Ephr. cf. xxxv. ἐκείνας, καὶ μεθαρμόσοι, καὶ ποιήσει μορφὴν κυνὸς ἢ ἀλώπεκος, καὶ 4ταύτυν φαύλως κατεσκευασμένυν, ἔπειτα διορίζοιτο, καὶ λέγοι ταύτην εἶναι τὴν τοῦ βασιλέως ἐκείνην εἰκόνα τὴν καλὴν, LIB. I. i. 15. GR. I. i. 15. MASS. I. vili. 1. ἣν ὁ σοφὸς τεχνίτης κατεσκεύασε, δεικνὺς τὰς ψηφῖδας τὰς καλῶς ὑπὸ τοῦ τεχνίτου τοῦ πρώτου εἰς τὴν τοῦ βασιλέως ὐπὸ τοῦ δευτέρου Ephr. Syr. εἰκόνα συντεθείσας, κακῶς δὲ ὑπὸ τοῦ ὑστέρου εἰς κυνὸς μορφὴν μετενεχθείσας, καὶ διὰ τῆς τῶν ψηφίδων φαντασίας μεθοδεύοι τοὺς ἀπειροτέρους, τοὺς κατάληψιν βασιλικῆς μορφῆς οὐκ ἔχοντας, καὶ πείθοι ὅτι αὕτη ἡ σαπρὰ τῆς ἀλώπεκος ἰδέα ἐστὶν ἐκείνη ἡ καλὴ τοῦ βασιλέως εἰκών· τὸν αὐτὸν δὴ συγκαττύ- ουσι Assem. τρόπον καὶ οὗτοι γραῶν μύθους συγκαττύσαντες, ἔπειτα M. 37. ῥήματα καὶ λέξεις καὶ παραβολὰς ὅθεν καὶ πόθεν ἀποσπῶντες, μεθεπμόζειν Ephr. Syr. ἐφαρκόζειν βούλονται τοῖς μόθοιο αὐτῶν ἑαυτῶν Ephr. S. τὰ λόγια τοῦ Θεοῦ. Καὶ ὅσα μὲν ἐν τοῖς l. τοῖς ἐντὸς τοῦ Πληρώματος ἐφαρμόζουσιν, εἰρήκαμεν. ^1.16 16. Ὅσα δὲ καὶ τοῖς ἐκτὸς τοῦ Πληρώματος αὐτῶν προσοικειοῦν πειρῶνται ἐκ τῶν γραφῶν, ἔστι τοιαῦτα· τὸν Κύριον ἐν τοῖς ἐσχάτοις τοῦ κόσμου χρόνοις διὰ τοῦτο ἐληλυθέναι ἐπὶ τὸ πάθος λέγουσιν, ἵν᾿ ἐπιδείξῃ τὸ περὶ τὸν ἔσχατον τῶν Αἰώνων γεγονὸς πάθος, καὶ δἰ αὐτοῦ τοῦ τέλους Jac. v. 11. ἐμφῄνῃ τὸ τέλος τῆς περὶ τοὺς Αἰῶνας πραγματείας. Τὴν δὲ δωδεκαετῆ παρθένον ἐκείνην, τὴν τοῦ ἀρχισυναγώγου θυγατέρα, ἣν ἐπιστὰς ὁ Κύριος ἐκ νεκρῶν ἤγειρε, τύπον εἶναι διηγοῦνται τῆς Ἀχαμὼθ, ἣν 1ἐπεκταθεὶς ὁ Χριστὸς αὐτὸν LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. αὐτῶν ἐμόρφωσε, καὶ εἰς αἴσθησιν ἤγαγε τοῦ καταλιπόντος αὐτὴν φωτός. Ὅτι, δὲ αὐτῇ ἐπέφανεν ὁ Σωτὴρ ἐκτὸς οὔσης cf. § 7. τοῦ Πληρώματος, ἐν ἐκτρώματος μοίρα, τὸν Παῦλον λέγουσιν εἰρηκέναι ἐν 2τῇ adj. πρώτῃ πρὸς Κορινθίους· Ἔσχατον δὲ πάντων, ὡσπερεὶ τῷ ἐκτρώματι, ὤφθη κᾀμοί. Τήν τε μετὰ τῶν ἡλικιωτῶν τοῦ Σωτῆρος παρουσίαν πρὸς τὴν Ἀχαμὼθ, ὁμοίως cf. § 8. πεφανερωκέναι αὐτὸν ἐν τῇ αὐτῇ ἐπιστολῇ, εἰπόντα· Δεῖ τὴν γυναῖκα 3κάλυμμα ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 2. Καὶ ὅτι ἥκοντος τοῦ Σωτῆρος πρὸς αὐτὴν, δἰ αἰδὼ κάλυμμα G. 37. ἐπέθετο ἡ Ἀχαμὼθ, Μωσέα πεποιηκέναι φανερὸν, κάλυμμα θέμενον ἐπὶ τὸ πρόσωπον αὐτοῦ. Καὶ τὰ πάθν δὲ αὐτῆς, ἃ ἔπαθεν, ἐπισεσημειῶσθαι τὸν Κύριον φάσκουσιν ἐν τῷ σταυρῷ. Καὶ ἐν μὲν τῷ εἰπεῖν· Ὁ Θεός μου, ὁ Θεός μοι, M. 38. εἰς τί ἐγκατέλιπές με; μεμηνυκέναι αὐτὸν, ὅτι ἀπελείφθη ἀπὸ τοῦ φωτὸς ἡ Σοφία, καὶ ἐκωλύθη ὑπὸ τοῦ Ὅρου τῆς εἰς τοὔμπροσθεν ὁρμῆς· τὴν δὲ λύπην αὐτῆς, ἐν τῷ εἰπεῖν· Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου del. ἕ. θ. · τὸν δὲ φόβον, ἐν τῷ εἰπεῖν· Πάτερ, εἰ δυνατὸν, παρελθέτω ἀπʼ ἐμοῦ τὸ ποτήριον· καὶ τὴν ἀπορίαν δὲ ὡσαύτως, ἐν τῷ εἰρηκέναι· Καὶ τί εἴπω, 1οὐκ οἶδα. Τρία δὲ γένη ἀνθρώπων οὕτως δεδειχέναι διδάσκουσιν αὐτόν· τὸ μὲν ὑλικὸν, 2ἐν τῷ εἰπεῖν τῷ ἐρωτήσαντι, Ἀκολουθήσω σοι; Οὐκ ἔχει ὁ υἱὸς τοῦ ἀνθρώπου LIB. I. i. 16. GR. I. i. 16. MASS. I. vili. 3. ποῦ τὴν κεφαλὴν κλῖναι κλίνῃ · τὸ δὲ ψυχικὸν, ἐν τῷ εἰρηκέναι τῷ εἰπόντι, Ἀκολουθήσω σοι, ἐπίτρεψον δέ μοι πρῶτον ἀποτάξασθαι τοῖς ἐν τῷ οἴκῳ μου· Οὐδεὶς ἐπʼ ἄροτρον τὴν χεῖρα ἐπιβαλὼν, καὶ εἰς τὰ ὀπίσω βλέπων, εὔθετός ἐστιν ἐν τῇ βασιλεία εἰς τὴν β. τῶν οὐρανῶν. Τοῦτον γὰρ λέγουσι τὸν μέσον εἶναι. Κᾀκεῖνον δὲ ὡσαύτως τὸν τὰ πλεῖστα μέρη τῆς δικαιοσύνης ὁμολογήσαντα πεποιηκέναι, ἔπειτα μὴ θελήσαντα ἀκολουθῆσαι, ἀλλὰ ὑπὸ πλούτου ἡττηθέντα, πρὸς τὸ μὴ τέλειον γενέσθαι, καὶ τοῦτον τοῦ ψυχικοῦ γένους γεγονέναι θέλουσι. Τὸ, δὲ πνευματικὸν, ἐν τῷ εἰπεῖν· Ἄφες τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νεκρούς· σὺ δὲ πορευθεὶς διάγγελλε τὴν βασιλείαν τοῦ Θεοῦ· καὶ ἐπὶ Ζακχαίου του τελώνου εἰπών· Σπεύσας κατάβηθι, ὅτι σήμερον ἐν τῷ οἴκῳ σου δεῖ με μείναι· τούτους γὰρ πνευματικοῦ γένους καταγγέλλουσι γεγονέναι. Καὶ τὴν τῆς ζύμης παραβολὴν, ἥν ἡ γυνὴ LIB. I. i. 16. GR. I. i. 16. MASS. I. viii. 3. ἐγκεκρυφέναι λέγεται εἰς ἀλεύρου σάτα τρία, τὰ τρία γένη δνλοῦν λέγουσι· γοναῖκα μὲν γὰρ τὴν Σοφίαν λέγεσθαι διδάσκουσιν· ἀλεύρου σάτα τὰ τρία, τὰ τρία γένη τῶν M. 30. ἀνθρώπων, πνευματικὸν, ψυχικὸν, χοϊκόν· ζύμην δὲ αὐτὸν τὸν Σωτῆρα εἰρῆσθαι διδάσκουσι. Καὶ τὸν Παῦλον διαῤῥήδην εἰρηκέναι χοϊκοὺς, ψυχικοὺς, πνευματικούς· ὅπου μὲν, Οἷος ὁ χοϊκὸς, τοιοῦτοι καὶ οἱ χοϊκοί· ὅπου δὲ, ψοχικὸς δὲ ἄνθρωπος G. 38. οὐ δέχεται τὰ τοῦ πνεύματος1· ὅπου δὲ, Πνευματικὸς ἀνακρίνει πάντα. Τὸ, δὲ, ψυχικὸς οὐ δέχεται τὰ τοῦ πνεύματος, ἐπὶ τοῦ Δημιουργοῦ φασὶν εἰρῆσθαι, ὃν ψυχικὸν ὄντα 2μὴ ἐγνωκέναι μήτε τὴν μητέρα πνευματικὴν οὖσαν, μήτε τὸ σπέρμα αὐτῆς, μήτε τοὺς ἐν τῷ Πληρώματι Αἰῶνας. Ὅτι ἰδὼν ὅτι δὲ, ὧν ἤμελλε σώ ζεῖν ὁ Σωτὴρ, τούτων τὰς ἀπαρχὰς ἀνέλαβε, τὸν Παῦλον εἰρηκέναι· Καὶ ἢν ἡ ἀπαρχὴ ἁγία, καὶ τὸ φύραμα. Ἀπαρχὴν μὲν τὸ πνευματικὸν εἰρῆσθαι διδάσκοντες· φύραμα δὲ ἡμᾶς, τουτέστι τὴν ψυχικὴν Ἐκκλησίαν, ἧς τὸ φύραμα ἀνειληφέναι λέγουσιν αὐτὸν, καὶ ἐν αὐτῷ 1συνεσταλκέναι, LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. ἐπειδὴ ἦν αὐτὸς χύμη. ^1.17 17. Καὶ ὅτι ἐπλανήθη ἡ Ἀχαμὼθ ἐκτός τοῦ Πληρώτοῦ ματος, καὶ ἐμορφώθη ὑπὸ τοῦ Χριστοῦ, καὶ ἀνεζητήθη ὑπὸ τοῦ Σωτῆρος, μηνύειν αὐτὸν λέγουσιν ἐν τῷ εἰπεῖν, αὐτὸν ἐληλυθέναι ἐπὶ τὸ πεπλανημένον suppl. πρόβατον . Πρόβατον μὲν γὰρ πεπλανημένον τὴν μητέρα αὐτῶν ἐξηγοῦνται λέγεσθαι, ἐξ ἧς τὴν ὧδε θέλουσιν ἐσπάρθαι Ἐκκλησίαν· πλάνην δὲ, τὴν ἐκτὸς Πληρώματος ἐν Int. πᾶσι τοῖς πάθεσι διατριθὴν, ἐξ ὧν γεγονέναι τὴν ὕλην ὑποτίθενται. Τὴν δὲ γυναῖκα τὴν σαροῦσαν τὴν οἰκίαν, καὶ εὑρίσκουσαν τὴν δραχμὴν, τὴν ἄνω Σοφίαν διηγοῦνται λέγεσθαι, ἥτις ἀπολέσασα cf. 3 and 13. τὴν Ἐνθόμησιν αὐτῆς, ὕστερον καθαρισθέντων πάντων διὰ τῆς τοῦ Σωτῆρος παρουσίας εὑρίσκει αὐτήν· διὸ καὶ ταύτην 2ἀποκαθἱστασθαι κατʼ αὐτοὺς ἐντὸς πληρώματος. Συμεῶνα τὸν LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. εἰς τὰς ἀγκάλας λαβόντα τὸν Χριστὸν, καὶ εὐχαριστήσαντα M. 41. 1αὐτῷ, καὶ εἰπόντα· Νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, ματὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, τύπον εἶναι τοῦ Δημιουργοῦ λέγουσιν, ὡς ὃς ἐλθόντος τοῦ Σωτῆρος ἔμαθε τὴν μετάθεσιν αὐτοῦ, καὶ ηὐχαρίστησε τῷ Βυθῷ. Καὶ διὰ τῆς ἐν τῷ Εὐαγγελίῳ κηρυσσομένης προφήτιδος, ἑπτὰ ἔτη μετὰ ἀνδρὸς ἐζηκυίας, τὸν δὲ λοιπὸν ἅπαντα χρόνον χήρας μενούσης, ἄχρις οὗ τὸν Σωτῆρα ἰδοῦσα ἐπέγνω αὐτὸν, καὶ ἐλάλει περὶ αὐτοῦ πᾶσι, φανερώτατα τὴν Ἀχαμὼθ μηνύεσθαι διορίζονται, ἥτις πρὸς ὀλίγον ἰδοῦσα τὸν Σωτῆρα μετὰ τῶν 3ἡλικιωτῶν αὐτοῦ, G. 39. τῷ λοιπῷ χρόνῳ παντὶ μένουσα ἐν τῇ μεσότητι προσεδέχετο LIB. I. i. 17. GR. I. i. 17. MASS. I. viii. 4. αὐτὸν, πότε πάλιν ἐλεύσεται καὶ ἀποκαταστήσει αὐτὴν τῇ αὐτῆς συζυγίᾳ. Καὶ τὸ ὄνομα δὲ αὐτῆς μεμηνύσθαι ὑπὸ τοῦ Σωτῆρος ἐν τῷ εἰρηκέναι· Καὶ ἐδικαιώθη ἡ σοφία ἀπὸ τῶν τέκνων αὐτῆς· καὶ ὑπὰ Παύλου δὲ οὕτως· Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις. Καὶ τὰς συζνγίας δὲ τὰς ἐντὸς πληρώματος τὸν Παῦλον εἰρηκέναι φάσκουσιν 1ἐπὶ ἑνὸς δείξαντα· περὶ γὰρ τῆς περὶ τὸν βίον συζυγίας γράφων ἔφη· Τὸ μυστήριον τοῦτο μέγα ἐστὶν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν. ^1.18 18. Ἔτι τε l. δὲ Ἰωάννην τὸν μαθοτὴν τοῦ Κυρίου διδάσκουσι τὴν πρώτην ὀγδοάδα 2μεμηνυκέναι αὐταῖς λέξεσι, λέγοντες οὕτως· Ἰωάννης ὁ μαθητὴς τοῦ Κυρίου βουλόμενος LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. εἰπεῖν τὴν τῶν ὅλων γένεσιν, καθʼ ἣν τὰ πάντα προέβαλεν ὁ Πατὴρ, ἀρχήν τινα ὑποτίθεται τὸ πρῶτον γεννηθὲν ὑπὸ τοῦ Θεοῦ, ὃν ὃ δὴ καὶ Υἱὸν Μονογενῆ καὶ Θεὸν κέκληκεν, ἐν ᾧ τὰ πάντα ὁ Πατὴρ 1προέβαλε σπερματικῶς. Ὑπὸ δὲ τούτου M. 41. φησὶ τὸν Λόγον προβεβλῆσθαι, καὶ ἐν αὐτῷ τὴν ὅλην 2τῶν Αἰώνων οὐσίαν, ἣν αὐτὸς ὕστερον ἐμόρφωσεν ὁ Λόγος. Ἐπεὶ οὖν περὶ πρώτης γενέσεως λέγει, καλῶς ἀπὸ τῆς ἀρχῆς, τουτέστι τοῦ 3Θεοῦ καὶ τοῦ Λόγου, τὴν διδασκαλίαν ποιεῖται· λέγει δὲ οὕτως· Ἐν ἄρχῃ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πρότερον διαστείλας τὰ τρία, Θεὸν, καὶ Ἀρχὴν, καὶ Λόγον, πάλιν αὐτὰ ἑνοῖ, ἵνα καὶ τὴν προβολὴν ἑκατέρων LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. αὐτῶν δείξῃ, τοῦ τε Υἱοῦ καὶ τοῦ Λόγου, καὶ τὴν πρὸς ἀλλήλους ἅμα, καὶ τὴν πρὸς τὸν Πατέρα ἕνωσιν. Ἐν γὰρ τῷ Πατρὶ, καὶ ἐκ τοῦ Πατρὸς ἡ ἀρχὴ, ἐν ἀρχῇ δὲ καὶ ἐκ τῆς ἀρχῆς ὁ Λόγος. Καλῶς οὖν εἷπεν· Ἐν ἀρχῇ ἦν ὁ Λόγος· ἦν γὰρ ἐν τῷ Υἱῷ· καὶ ὁ Λόγος ἦν πρὸς τὸν Θεόν· καὶ γὰρ ἡ ἀρχή· καὶ Θεὸς ἦν ὁ Λόγος, ἀκολούθως· 1τὸ γὰρ ἐκ Θεοῦ γεννηθὲν, Θεός ἐστιν· οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν· G. 40. ἔδειξε τὴν τῆς προβολῆς τάξιν· πάντα δἰ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο 2οὐδ᾿ ἕν· πᾶσι γὰρ τοῖς μετ᾿ αὐτὸν Αἰῶσι μορφῆς καὶ γενέσεως αἴτιος ὁ Λόγος ἐγένετο. Ἀλλὰ LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. ἐμήυνυσε· Τὰ μὲν γὰρ ὅλα, ἔφη, δἰ αὐτοῦ γεγενῆσθαι, 1τὴν δὲ ζωὴν ἐν αὐτῷ. Αὕτη οὖν ἡ ἐν αὐτῷ γενομένη οἰκειοτέρα ἐστὶν ἐν αὐτῷ τῶν δἰ αὐτοῦ γενομένων· σύνεστι γὰρ αὐτῷ, καὶ δἰ αὐτοῦ καρποφορεῖ· ἐπειδὴ γὰρ ἐπιφέρει, καὶ ἡ ζωὴ ἦν τὸ 2φῶς τῶν ἀνθρώπων, Ἄνθρωπον εἰπὼν ἄρτι, καὶ τὴν Ἐκκλησίαν ὁμωνύμως τῷ Ἀνθρώπῳ ἐμήνυσεν, ὅπως διὰ τοῦ ἑνὸς ὀνόματος M. 42. δηλώσῃ τὴν τῆς συζυγίας κοινωνίαν. Ἐκ γὰρ τοῦ Λόγου καὶ τῆς Ζωῆς Ἄνθρωπος γίνεται καὶ Ἐκκλησία. Φῶς δὲ εἶπε τῶν ἀνθρώπων τὴν Ζωὴν, διὰ τὸ πεφωτίσθαι αὐτοὺς ὑπʼ αὐτῆς, ὃ δή ἐστι μεμορφῶσθαι καὶ πεφανερῶσθαι. Τοῦτο δὲ καὶ ὁ Παῦλος λέγει· Πᾶν γὰρ τὸ φανερούμενον φῶς ἐστιν. Ἐπεὶ τοίνυν ἐφανέρωσε καὶ ἐγέννησε τόν τε Ἄνθρωπον καὶ τὴν Ἐκκλησίαν ἡ Ζωὴ, φῶς εἰρῆσθαι εἴρηται αὐτῶν. Σαφῶς οὖν δεδήλωκεν ὁ Ἰωάννης διὰ τῶν λόγων τούτων, τά τε ἄλλα, καὶ τὴν τετράδα τὴν δευτέραν, Λόγον καὶ Ζωὴν, Ἄνθρωπον καὶ Ἐκκλησίαν. Ἀλλὰ μήν καὶ τήν πρώτην ἐμήνυσε τετράδα· διηγούμενος γὰρ περὶ τοῦ Σωτῆρος, καὶ λέγων πάντα τὰ ἐκτὸς τοῦ LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. πληρώματος δἰ αὐτοῦ μεμορφῶσθαι, καρπόν εἶναί φησιν αὐτὸν 1παντὸς τοῦ πληρώματος. Καὶ γὰρ φῶς εἴρηκεν αὐτὸν τὸ ἐν τῇ σκοτία φαινόμενον, καὶ μὴ καταληφθὲν ὑπʼ αὐτῆς, ἐπαιδὴ πάντα τὰ 2γενόμενα ἐκ τοῦ πάθους ἁρμόσας ἠγνοήθη ὑπ᾿ 3αὐτῆς. Καὶ οἱὸν δὲ, καὶ ἀλήθειαν, καὶ ζωὴν λέγει αὐτὸν καὶ λόγον σάρκα γενόμενον· οὗ τὴν δόξαν ἐθεασάμεθά, φησι, καὶ ἦν ἡ δόξα αὐτοῦ, 4οἵα ἦν ἡ τοῦ μονογενοῦς, ἡ ὑπὸ τοῦ G. 41. πατρὸς δοθεῖσα αὐτῷ, 5πλήρης χάριτος καὶ ἀληθείας. Λέγει LIB. I. i. 18. GR. I. i. 18. MASS. I. viii. 5. δὲ οὕτως· Καὶ ὁ λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ Πατρὸς, πλήρης χάριτος καὶ ἀληθείας. Ἀκριβῶς οὖν καὶ τὴν πρώτην ἐμήνυσε τετράδα· 1Πατέρα εἰπὼν, M. 43. καὶ Χάριν, καὶ τὸν Μονογενῆ, καὶ Ἀλήθειαν. Οὕτως ὁ Ἰωάννης περὶ τῆς πρώτης καὶ μητρός τῶν ὅλων Αἰώνων ὀγδοάδος εἴρηκε. Πατέρα γὰρ εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ 2. ^1.19 19. Ὁρᾷς, ἀγαπητὲ, τίν μέθοδον, ᾗ οἱ χρώμενοι φρεναπατοῦσιν ἑαυτοὺς, ἐπηρεάζοντες τὰς γραφὰς, τὸ πλάσμα αὐτῶν ἐξ αὐτῶν συνιστάνειν πειρώμενοι. Διὰ τοῦτο γὰρ καὶ αὐτὸς αὐτὰς παρεθέμην αὐτῶν 1τὰς λέξεις, ἵα ἐξ αὐτῶν LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 1. κατανοήσῃς τὴν πανουργίαν τῆς μεθοδείας, καὶ τὴν πονηρίαν τῆς πλάνης. Πρῶτον μὲν γὰρ εἰ προέκειτο Ἰωάννῃ τὴν ἄνω ὀγδοάδα μηνύσειν, τὴν τάξιν ἂν τετηρήκει τῆς προβολῆς, καὶ f. 1. μηνύσσι. τὴν πρώτην τετράδα σεβασμιωτάτην οὖσαν, καθὼς λέγουσιν, ἐν πρώτοις ἂν τεθείκει τοῖς ὀνόμασι, καὶ οὕτως 2ἐπεζεύχθη τὴν δευτέραν, ἵνα διὰ τῆς τάξεως τῶν ὀνομάτων ἡ τάξις δειχθῇ τῆς ὀγδοάδος· καὶ οὐκ ἂν μετὰ τοσοῦτον διάστημα, ὡς ἐκλελησμένος, ἔπειτα ἀναμνησθεὶς, ἐπʼ ἐσχάτῳ πρώτης ἐμέμνητο τετράδος. Ἔπειτα δὲ καὶ τὰς συζυγίας σημᾶναι θέλων, καὶ τὸ τῆς Ἐκκλησίας οὐκ ἂν παρέλιπεν ὄνομα· ἀλλʼ ἢ καὶ ἐπὶ τῶν λοιπῶν συζυγιῶν ἠρκέσθη τῇ τῶν ἀῤῥένων προσηγορίᾳ, ὁμοίως δυναμένων κᾀκείνων συνυπακούεσθαι, ἵνα τὴν ἑνότητα διὰ πάντων ᾖ πεφυλακώς· suppl. ἢ εἰ τῶν λοιπῶν τὰς συζύγους LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 1. κατέλεγε, καὶ τὴν τοῦ Ἀνθρώπου ἂν μεμηνύκει σύζυγον, καὶ οὐκ ἂν ἀφῆκεν ἐκ μαντείας ὑμᾶς λαμβάνειν τοὔνομα αὐτῆς. Φανερὰ οὗν ἡ τῆς ἐξηγήσεως παραποίησις. Τοῦ γὰρ Ἰωάννου ἕνα Θεὸν παντοκράτορα, καὶ ἕνα μονογενῆ Χριστὸν Ἰησοῦν κηρύσσοντος, δἰ οὗ τὰ πάντα γεγονέναι λέγει, τοῦτον υἱὸν M. 44. l. Λόγον Θεοῦ, τοῦτον Μονογενῆ, τοῦτον πάντων ποιητὴν, τοῦτον φῶς ἀληθινὸν φωτίζοντα πάντα ἄνθρωπον, τοῦτον κόσμου ποιητὴν, τοῦτον εἰς τὰ ἴδια ἐληλυθότα, τοῦτον αὐτὸν σάρκα γεγονότα, καὶ ἐσκηνωκότα ἐν ἡμίν· οὗτοι παρατρέποντες κατὰ τὸ πιθανὸν τὴν ἐξήγησιν, ἄλλον μὲν τὸν Μονογενῆ θέλουσιν εἶναι κατὰ τὴν προβολὴν, ὃν δὴ καὶ 2ἀρχὴν καλοῦσιν, ἄλλον δὲ τὸν Σωτῆρα γεγονέναι θέλουσι, καὶ ἄλλον τὸν Λόγον 3υἱὸν τοῦ Μονογενοῦς, καὶ ἄλλον τὸν Χριστὸν εἰς ἐπανόρθωσιν τοῦ πληρώματος προβεβλημένον· G. 42. καὶ ἓν ἕκαστον τῶν εἰρημένων ἄραντες ἀπὸ τῆς ἀληθείας, καταχρησάμενοι τοῖς ὀνόμασιν, εἰς τὴν ἰδίαν ὑπόθεσιν μετήνεγκαν, ὥστε κατ᾿ αὐτοὺς ἐν τοῖς τοσούτοις τὸν Ἰωάννην τοῦ LIB. I. i. 19. GR. I. i. 19. MASS. I. ix. 2. Κυρίου Ἰησοῦ Χριστοῦ μνείαν suppl. μὴ ἂν ποιεῖσθαι. Εἰ γὰρ Πατέρα εἴρηκε, καὶ Χάριν, καὶ Μονογενῆ, καὶ Ἀλήθειαν, καὶ Λόγον, καὶ Ζωὴν, καὶ Ἄνθρωπον, καὶ Ἐκκλησίαν, κατὰ τὴν ἐκείνων ὑπόθεσιν περὶ τῆς πρώτης ὀγδοάδος εἴρηκεν, ἐν ᾗ οὐδέπω Ἰησοῦς, οὐδέπω Χριστὸς ὁ τοῦ Ἰωάννου διδάσκαλος. Ὅτι δὲ οὐ περὶ τῶν συζογιῶν αὐτῶν ὁ Ἀπόστολος εἴρηκεν, ἀλλὰ περὶ τοῦ Κυρίου ὑμῶν Ἰησοῦ Χριστοῦ, ὃν καὶ Λόγον οἶδε τοῦ Θεοῦ, αὐτὸς πεποίηκε φανερόν. Ἀνακεφαλαιούμενος γὰρ περὶ τοῦ εἰρημένου αὐτῷ 1ἄνω ἐν ἀρχῇ Λόγου, ἐπεξηγεῖται· Καὶ ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν. Κατὰ δὲ τὴν ἐκείνων ὑπόθεσιν, οὐχ ὁ Λόγος σὰρξ ἐγένετο, ὅς γε οὐδὲ ἦλθέ ποτε ἐκτὸς Πληρώματος· ἀλλὰ ὁ τῆς 2οἰκονομίας μεταγενέστερος τοῦ Λόγου Σωτήρ. LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 3. ^1.20 20. Μάθετε οὖν ἀνόητοι, ὅτι Ἰησοῦς ὁ παθὼν ὑπὲρ M. 45. ἡμῶκ, ὁ κατασκυνώσας ἐν ἡμῖν, οὗτος αὐτός ἐστιν ὁ Λόγος τοῦ Θεοῦ. Εἰ μὲν γὰρ ἄλλος τις τῶν Αἰώνων ὑπὲρ τῆς ὑμῶν αὐτῶν σωτηρίας σὰρξ ἐγένετο, εἰκὸς ἦν περὶ ἄλλου εἰρηκέναι τὸν Ἀπόστολον. Εἰ δὲ ὁ Λόγος ὁ τοῦ Πατρὸς ὁ καταβὰς, αὐτός ἐστι καὶ ὁ ἀναβὰς, 1ὁ τοῦ μόνου Θεοῦ μονογενὴς υἱὸς, κατά τὴν τοῦ Πατρὸς εὐδοκίαν σαρκωθεὶς ὑπὲρ ἀνθρώπων, οὐ περὶ ἄλλου τινὸς, οὐδὲ περὶ ὀγδοάδος τὸν λόγον 2ἐμπεποίηται, ἀλλʼ ἢ περὶ τοῦ Κυρίου Ἰησοῦ Χριστοῦ. Οὐδὲ γὰρ ὁ Λόγος κατʼ αὐτοὺς προηγουμένως σὰρξ γέγονε. Λέγουσι δὲ τὸν Σωτῆρα ἐνδύσασθαι 1σῶμα ψυχικὸν ἐκ τῆς οἰκονομίας κατεσκευασμένον LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 3. 2ἀῤῥήτῳ προνοίᾳ, πρὸς τὸ ὁρατὸν γενέσθαι, καὶ ψηλαφητόν. Σὰρξ δέ ἐστιν ἡ ἀρχαία ἐκ τοῦ χοῦ κατὰ τὸν Ἀδὰμ ἡ γεγονυῖα πλάσις ὑπὸ τοῦ Θεοῦ, ἣν ἀληθῶς γεγονέναι τὸν Λόγον τοῦ Θεοῦ ἐμήνυσεν ὁ Ἰωάννης. Καὶ λέλυται αὐτῶν πρώτη καὶ ἀρχέγονος ὀγδοάς. Ἑνὸς γὰρ καὶ τοῦ αὐτοῦ δεικνυμένου Λόγου, καὶ Μονογενοῦς, καὶ Ζωῆς, καὶ Φωτὸς, καὶ Σωτῆρος, καὶ Χριστοῦ, καὶ Υἱοῦ Θεοῦ, καὶ τούτου αὐτοῦ σαρκωθέντος ὑπὲρ ὑμῶν, λέλυται ἡ τῆς ὀγδοάδος σκηνοπηγία. G. 43 Ταύτης δὲ λελυμένης, διαπέπτωκεν αὐτῶν πᾶσα ἡ ὑπόθεσις, ἣν 4ψευδῶς ὀνειρώττοντες 5κατατρέχουσι τῶν γραφῶν, ἰδίαν ὑπόθεσιν ἀναπλασάμενοι. Ἔπειτα λέξεις καὶ ὀνόματα σποράδην κείμενα συλλέγοντες, μεταφέρουσι, καθὼς προειρήκαμεν, ἐκ τοῦ LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. κατὰ φύσιν εἰς τὸ παρὰ φύσιν· ὅμοια ποιοῦντες τοῖς ὑποθέσαις τὰς τυχούσας αὐτοῖς προβαλλομένοις, ἔπειτα πειρωμένοις ἐκ τῶν Ὁμήρου ποιημάτων 1μελετᾷν αὐτὰς, ὥστε τοὺς ἀπειροτέρους δοκεῖν ἐπʼ ἐκείνης τῆς ἐξ ὑπογυίου μεμελετημένης ὑποθέσεως Ὅμηρον τὰ ἔπη πεποιηκέναι, καὶ πολλοὺς συναρπάζεσθαι διὰ τῆς τῶν ἐπῶν συνθέτου ἀκολουθίας, μὴ ἄρα ταῦθʼ οὕτως Ὅμηρος εἴη πεποιηκώς. Ὡς ὁ τὸν Ἡρακλέα ὑπὸ M. 46. Εὐρυσθέως ἐπὶ τὸν ἐν τῷ Ἅδῃ κύνα πεμπόμενον 2διὰ τῶν Ὁμηρικῶν στίχων γράφων οὕτως· (οὐδὲν γὰρ κωλύει παραδείγματος χάριν ἐπιμνησθῆναι καὶ τούτων, ὁμοίας καὶ τῆς αὐτῆς οὔσης ἐπιχειρήσεως τοῖς ἀμφοτέροις.) od. κ΄. 76. Ὡε εἰπὼν, ἀπέπεμπε δόμων βαρέα στενάχοντα Od. Φ΄. 26. Φῶθʼ Ἡρακλῆα, μεγάλων ἐπιΐστορα ἔργων, 11 τ΄. 123. Εὐρυσθεὺς, Σθενέλοιο πάϊς Περσηϊάδαο Ἐξ Ἐρέβευς ἄξοντα κύνα στυγεροῦ Ἀΐδαο. LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. Βῆ δʼ ἴμεν, ὥστε λέων ὀρεσίτροφος ἀλκὶ πεποιὼς, Καρπαλίμως 1ἀνὰ ἄστυ· φίλοι δʼ 2ἀνά πάντες ἕποντο, Il. θ΄. 368. Od. ζ΄. 130. Il. ω΄. 327. Od. λ΄. 38. Il. ω΄. 328. \xa0Od. λ΄. 625. Il. β΄. 409. Νύμφαι τʼ ἠΐθεσί τε, πολύτλητοὶ τε γέροντες, 2Οἶετῤ ὀλοφυρόμενοι, ὡσεὶ θάνατόνδε κίοντα. Ἑρμείας δʼ 4ἀπέπεμπεν, ἰδέ γλαυκῶπις Ἀθήνη· Ἤιδεε γὰρ κατὰ θυμὰν ἀδελφεὸν, ὡς ἐπονεῖτο. Τίς οὐκ ἂν τῶν ἀπανούργων συναρπαγείη ὑπὸ τῶν ἐπῶν τούτων, καὶ νομίσειεν οὕτως αὐτὰ Ὅμηρον ἐπὶ ταύτης τῆς ὑποθέσεως πεποιηκέναι; Ὁ δʼ ἔμπειρος τῆς Ὁμηρικῆς ὑποθέσεως ἐπιγνώσεται, suppl. μὲν τὰ ἔπη, τὴν δʼ ὑπόθεσιν οὐκ ἐπιγνώσεται, εἰδὼς ὅτι τὸ μέν τι αὐτῶν ἐστι περὶ Ὀδοσσέως εἰρημένον, τὸ δὲ περὶ αὐτοῦ τοῦ Ἡρακλέος, τὸ δὲ περὶ Πριάμου, τὸ δὲ περὶ Μενελάου καὶ Ἀγαμέμνονος. Ἄρας δὲ αὐτὰ, καὶ ἓν ἕκαστον ἀποδοὺς G. 44. τῇ 5ἰδίᾳ, ἐκποδὼν ποιήσει τὴν ὑπόθεσιν. Οὕτω δὲ καὶ ὁ LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 4. κανόνα τῆς ἀληθείας ἀκλινῆ ἐν ἑαυτῷ κατέχων, 1ὃν διὰ τοῦ βαπτίσματος εἵληφε, τὰ μὲν ἐκ τῶν γραφῶν ὀνόματα, καὶ M. 47. τὰς λέξεις, καὶ τὰς παραβολὰς ἐπιγνώσεται, τὴν δὲ βλάσφημον ὑπόθεσιν ταύτην αὐτῶν οὐκ ἐπιγνώσεται. Καὶ γὰρ εἰ τὰς ψηφῖδας γνωρίσει, ἀλλὰ τὴν ἀλώπεκα ἀντὶ τῆς βασιλικῆς εἰκόνος οὐ παραδέξεται· ἓν ἕκαστον δὲ τῶν εἰρημένων ἀποδοὺς τῇ ἰδίᾳ τάξει, καὶ προσαρμόσας τῷ τῆς ἀληθείας σωματίῳ, γυμνώσει LIB. I. i. 20. GR. I. i. 20. MASS. I. ix. 5. καὶ ἀνυπόστατον ἐπιδείξει τὸ πλάσμα αὐτῶν. Ἐπεὶ δὲ τῇ σκηνῇ ταύτῃ λείπει ἡ 1ἀπολύτρωσις, ἵνα τις τὸν 2μῖμον αὐτὸν l. αὐτῶν 3περαιώσας τὸν ἀνασκευάζοντα λόγον ἐπενεγκεῖν, l. ἐπενέγκῃ, καλῶς ἔχειν ὑπελάβομεν ἐπιδείξαι πρότερον, ἐν οἶς οἱ πατέρες αὐτοὶ τοῦδε τοῦ 4μύθου διαφέρονται πρὸς ἀλλήλους, ὡς ἐκ διαφόρων πνευμάτων τῆς πλάνης ὄντες. Καὶ ἐκ τούτου γὰρ ἀκριβῶς συνιδεῖν ἔσται ἐστι, καὶ 5πρὸ τῆς ἀποδείξεως, βεβαίαν τὴν ὑπὸ τῆς Ἐκκλησίας κηρυσσομένην ἀλήθειαν, καὶ τὴν ὑπὸ τούτων παραπεποιημένην ψευδηγορίαν. ' None

^1.1.1 THEY maintain, then, that in the invisible and ineffable heights above there exists a certain perfect, pre-existent AEon, whom they call Proarche, Propator, and Bythus, and describe as being invisible and incomprehensible. Eternal and unbegotten, he remained throughout innumerable cycles of ages in profound serenity and quiescence. There existed along with him Ennoea, whom they also call Charis and Sige. At last this Bythus determined to send forth from himself the beginning of all things, and deposited this production (which he had resolved to bring forth) in his contemporary Sige, even as seed is deposited in the womb. She then, having received this seed, and becoming pregt, gave birth to Nous, who was both similar and equal to him who had produced him, and was alone capable of comprehending his father's greatness. This Nous they call also Monogenes, and Father, and the Beginning of all Things. Along with him was also produced Aletheia; and these four constituted the first and first-begotten Pythagorean Tetrad, which they also denominate the root of all things. For there are first Bythus and Sige, and then Nous and Aletheia. And Monogenes, perceiving for what purpose he had been produced, also himself sent forth Logos and Zoe, being the father of all those who were to come after him, and the beginning and fashioning of the entire Pleroma. By the conjunction of Logos and Zoo were brought forth Anthropos and Ecclesia; and thus was formed the first-begotten Ogdoad, the root and substance of all things, called among them by four names, viz., Bythus, and Nous, and Logos, and Anthropos. For each of these is masculo-feminine, as follows: Propator was united by a conjunction with his Ennoea; then Monogenes, that is Nous, with Aletheia; Logos with Zoe, and Anthropos with Ecclesia." '^1.1 It is said that Thales of Miletus, one of the seven wise men, first attempted to frame a system of natural philosophy. This person said that some such thing as water is the generative principle of the universe, and its end - for that out of this, solidified and again dissolved, all things consist, and that all things are supported on it; from which also arise both earthquakes and changes of the winds and atmospheric movements, and that all things are both produced and are in a state of flux corresponding with the nature of the primary author of generation - and that the Deity is that which has neither beginning nor end. This person, having been occupied with an hypothesis and investigation concerning the stars, became the earliest author to the Greeks of this kind of learning. And he, looking towards heaven, alleging that he was carefully examining supernal objects, fell into a well; and a certain maid, by name Thratta, remarked of him derisively, that while intent on beholding things in heaven, he did not know, what was at his feet. And he lived about the time of Croesus. ' "^1.2 But there was also, not far from these times, another philosophy which Pythagoras originated (who some say was a native of Samos), which they have denominated Italian, because that Pythagoras, flying from Polycrates the king of Samos, took up his residence in a city of Italy, and there passed the entire of his remaining years. And they who received in succession his doctrine, did not much differ from the same opinion. And this person, instituting an investigation concerning natural phenomena, combined together astronomy, and geometry, and music. And so he proclaimed that the Deity is a monad; and carefully acquainting himself with the nature of number, he affirmed that the world sings, and that its system corresponds with harmony, and he first resolved the motion of the seven stars into rhythm and melody. And being astonished at the management of the entire fabric, he required that at first his disciples should keep silence, as if persons coming into the world initiated in (the secrets of) the universe; next, when it seemed that they were sufficiently conversant with his mode of teaching his doctrine, and could forcibly philosophize concerning the stars and nature, then, considering them pure, he enjoins them to speak. This man distributed his pupils in two orders, and called the one esoteric, but the other exoteric. And to the former he confided more advanced doctrines, and to the latter a more moderate amount of instruction. And he also touched on magic - as they say - and himself discovered an art of physiogony, laying down as a basis certain numbers and measures, saying that they comprised the principle of arithmetical philosophy by composition after this manner. The first number became an originating principle, which is one, indefinable, incomprehensible, having in itself all numbers that, according to plurality, can go on ad infinitum. But the primary monad became a principle of numbers, according to substance. - which is a male monad, begetting after the manner of a parent all the rest of the numbers. Secondly, the duad is a female number, and the same also is by arithmeticians termed even. Thirdly, the triad is a male number. This also has been classified by arithmeticians under the denomination uneven. And in addition to all these is the tetrad, a female number; and the same also is called even, because it is female. Therefore all the numbers that have been derived from the genus are four; but number is the indefinite genus, from which was constituted, according to them, the perfect number, viz., the decade. For one, two, three, four, become ten, if its proper denomination be preserved essentially for each of the numbers. Pythagoras affirmed this to be a sacred quaternion, source of everlasting nature, having, as it were, roots in itself; and that from this number all the numbers receive their originating principle. For eleven, and twelve, and the rest, partake of the origin of existence from ten. of this decade, the perfect number, there are termed four divisions - namely, number, monad, square, (and) cube. And the connections and blendings of these are performed, according to nature, for the generation of growth completing the productive number. For when the square itself is multiplied into itself, a biquadratic is the result. But when the square is multiplied into the cube, the result is the product of a square and cube; and when the cube is multiplied into the cube, the product of two cubes is the result. So that all the numbers from which the production of existing (numbers) arises, are seven - namely, number, monad, square, cube, biquadratic, quadratic-cube, cubo-cube. This philosopher likewise said that the soul is immortal, and that it subsists in successive bodies. Wherefore he asserted that before the Trojan era he was Aethalides, and during the Trojan epoch Euphorbus, and subsequent to this Hermotimus of Samos, and after him Pyrrhus of Delos; fifth, Pythagoras. And Diodorus the Eretrian, and Aristoxenus the musician, assert that Pythagoras came to Zaratas the Chaldean, and that he explained to him that there are two original causes of things, father and mother, and that father is light, but mother darkness; and that of the light the parts are hot, dry, not heavy, light, swift; but of darkness, cold, moist, weighty, slow; and that out of all these, from female and male, the world consists. But the world, he says, is a musical harmony; wherefore, also, that the sun performs a circuit in accordance with harmony. And as regards the things that are produced from earth and the cosmical system, they maintain that Zaratas makes the following statements: that there are two demons, the one celestial and the other terrestrial; and that the terrestrial sends up a production from earth, and that this is water; and that the celestial is a fire, partaking of the nature of air, hot and cold. And he therefore affirms that none of these destroys or sullies the soul, for these constitute the substance of all things. And he is reported to have ordered his followers not to eat beans, because that Zaratas said that, at the origin and concretion of all things, when the earth was still undergoing its process of solidification, and that of putrefaction had set in, the bean was produced. And of this he mentions the following indication, that if any one, after having chewed a bean without the husk, places it opposite the sun for a certain period - for this immediately will aid in the result - it yields the smell of human seed. And he mentions also another clearer instance to be this: if, when the bean is blossoming, we take the bean and its flower, and deposit them in a jar, smear this over, and bury it in the ground, and after a few days uncover it, we shall see it wearing the appearance, first of a woman's pudendum, and after this, when closely examined, of the head of a child growing in along with it. This person, being burned along with his disciples in Croton, a town of Italy, perished. And this was a habit with him, whenever one repaired to him with a view of becoming his follower, (the candidate disciple was compelled) to sell his possessions, and lodge the money sealed with Pythagoras, and he continued in silence to undergo instruction, sometimes for three, but sometimes for five years. And again, on being released, he was permitted to associate with the rest, and remained as a disciple, and took his meals along with them; if otherwise, however, he received back his property, and was rejected. These persons, then, were styled Esoteric Pythagoreans, whereas the rest, Pythagoristae. Among his followers, however, who escaped the conflagration were Lysis and Archippus, and the servant of Pythagoras, Zamolxis, who also is said to have taught the Celtic Druids to cultivate the philosophy of Pythagoras. And they assert that Pythagoras learned from the Egyptians his system of numbers and measures; and I being struck by the plausible, fanciful, and not easily revealed wisdom of the priests, he himself likewise, in imitation of them, enjoined silence, and made his disciples lead a solitary life in underground chapels. " '^1.3 But Empedocles, born after these, advanced likewise many statements respecting the nature of demons, to the effect that, being very numerous, they pass their time in managing earthly concerns. This person affirmed the originating principle of the universe to be discord and friendship, and that the intelligible fire of the monad is the Deity, and that all things consist of fire, and will be resolved into fire; with which opinion the Stoics likewise almost agree, expecting a conflagration. But most of all does he concur with the tenet of transition of souls from body to body, expressing himself thus:- For surely both youth and maid I was, And shrub, and bird, and fish, from ocean stray'd. This (philosopher) maintained the transmutation of all souls into any description of animal. For Pythagoras, the instructor of these (sages), asserted that himself had been Euphorbus, who sewed in the expedition against Ilium, alleging that he recognised his shield.The foregoing are the tenets of Empedocles. " '^1.4.3 Now what follows from all this? No light tragedy comes out of it, as the fancy of every man among them pompously explains, one in one way, and another in another, from what kind of passion and from what element being derived its origin. They have good reason, as seems to me, why they should not feel inclined to teach these things to all in public, but only to such as are able to pay a high price for an acquaintance with such profound mysteries. For these doctrines are not at all similar to those of which our Lord said, "Freely ye have received, freely give." They are, on the contrary, abstruse, and portentous, and profound mysteries, to be got at only with great labour by such as are in love with falsehood. For who would not expend lull that he possessed, if only he might learn in return, that from the tears of the enthymesis of the AEon involved in passion, seas, and fountains, and rivers, and every liquid substance derived its origin; that light burst forth from her smile; and that from her perplexity and consternation the corporeal elements of the world had their formation?' "^1.4 But Heraclitus, a natural philosopher of Ephesus, surrendered himself to universal grief, condemning the ignorance of the entire of life, and of all men; nay, commiserating the (very) existence of mortals, for he asserted that he himself knew everything, whereas the rest of mankind nothing. But he also advanced statements almost in concert with Empedocles, saying that the originating principle of all things is discord and friendship, and that the Deity is a fire endued with intelligence, and that all things are borne one upon another, and never are at a standstill; and just as Empedocles, he affirmed that the entire locality about us is full of evil things, and that these evil things reach as far as the moon, being extended from the quarter situated around the earth, and that they do not advance further, inasmuch as the entire space above the moon is more pure. So also it seemed to Heraclitus. After these arose also other natural philosophers, whose opinions we have not deemed it necessary to declare, (inasmuch as) they present no diversity to those already specified. Since, however, upon the whole, a not inconsiderable school has sprung (from thence), and many natural philosophers subsequently have arisen from them, each advancing different accounts of the nature of the universe, it seems also to us advisable, that, explaining the philosophy that has come down by succession from Pythagoras, we should recur to the opinions entertained by those living after the time of Thales, and that, furnishing a narrative of these, we should approach the consideration of the ethical and logical philosophy which Socrates and Aristotle originated, the former ethical, and the latter logical. ^1.5 Anaximander, then, was the hearer of Thales. Anaximander was son of Praxiadas, and a native of Miletus. This man said that the originating principle of existing things is a certain constitution of the Infinite, out of which the heavens are generated, and the worlds therein; and that this principle is eternal and undecaying, and comprising all the worlds. And he speaks of time as something of limited generation, and subsistence, and destruction. This person declared the Infinite to be an originating principle and element of existing things, being the first to employ such a denomination of the originating principle. But, moreover, he asserted that there is an eternal motion, by the agency of which it happens that the heavens are generated; but that the earth is poised aloft, upheld by nothing, continuing (so) on account of its equal distance from all (the heavenly bodies); and that the figure of it is curved, circular, similar to a column of stone. And one of the surfaces we tread upon, but the other is opposite. And that the stars are a circle of fire, separated from the fire which is in the vicinity of the world, and encompassed by air. And that certain atmospheric exhalations arise in places where the stars shine; wherefore, also, when these exhalations are obstructed, that eclipses take place. And that the moon sometimes appears full and sometimes waning, according to the obstruction or opening of its (orbital) paths. But that the circle of the sun is twenty-seven times larger than the moon, and that the sun is situated in the highest (quarter of the firmament); whereas the orbs of the fixed stars in the lowest. And that animals are produced (in moisture ) by evaporation from the sun. And that man was, originally, similar to a different animal, that is, a fish. And that winds are caused by the separation of very rarified exhalations of the atmosphere, and by their motion after they have been condensed. And that rain arises from earth's giving back (the vapours which it receives) from the (clouds ) under the sun. And that there are flashes of lightning when the wind coming down severs the clouds. This person was born in the third year of the XLII . Olympiad. " '^1.6.1 There being thus three kinds of substances, they declare of all that is material (which they also describe as being "on the left hand") that it must of necessity perish, inasmuch as it is incapable of receiving any afflatus of incorruption. As to every animal existence (which they also denominate "on the right hand"), they hold that, inasmuch as it is a mean between the spiritual and the material, it passes to the side to which inclination draws it. Spiritual substance, again, they describe as having been sent forth for this end, that, being here united with that which is animal, it might assume shape, the two elements being simultaneously subjected to the same discipline. And this they declare to be "the salt" and "the light of the world." For the animal substance had need of training by means of the outward senses; and on this account they affirm that the world was created, as well as that the Saviour came to the animal substance (which was possessed of free-will), that He might secure for it salvation. For they affirm that He received the first-fruits of those whom He was to save as follows, from Achamoth that which was spiritual, while He was invested by the Demiurge with the animal Christ, but was begirt by a special dispensation with a body endowed with an animal nature, yet constructed with unspeakable skill, so that it might be visible and tangible, and capable of enduring suffering. At the same time, they deny that He assumed anything material into His nature, since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons. ^1.6.3 Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her pretended brother. ^1.6.4 And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection. ^1.6 But Anaximenes, who himself was also a native of Miletus, and son of Eurystratus, affirmed that the originating principle is infinite air, out of which are generated things existing, those which have existed, and those that will be, as well as gods and divine (entities), and that the rest arise from the offspring of this. But that there is such a species of air, when it is most even, which is imperceptible to vision, but capable of being manifested by cold and heat, and moisture and motion, and that it is continually in motion; for that whatsoever things undergo alteration, do not change if there is not motion. For that it presents a different appearance according as it is condensed and attenuated, for when it is dissolved into what is more attenuated that fire is produced, and that when it is moderately condensed again into air that a cloud is formed from the air by virtue of the contraction; but when condensed still more, water, (and) that when the condensation is carried still further, earth is formed; and when condensed to the very highest degree, stones. Wherefore, that the domit principles of generation are contraries - namely, heat and cold. And that the expanded earth is wafted along upon the air, and in like manner both sun and moon and the rest of the stars; for all things being of the nature of fire, are wafted about through the expanse of space, upon the air. And that the stars are produced from earth by reason of the mist which arises from this earth; and when this is attenuated, that fire is produced, and that the stars consist of the fire which is being borne aloft. But also that there are terrestrial natures in the region of the stars carried on along with them. And he says that the stars do not move under the earth, as some have supposed, but around the earth, just as a cap is turned round our head; and that the sun is hid, not by being under the earth, but because covered by the higher portions of the earth, and on account of the greater distance that he is from us. But that the stars do not emit heat on account of the length of distance; and that the winds are produced when the condensed air, becoming rarified, is borne on; and that when collected and thickened still further, clouds are generated, and thus a change made into water. And that hail is produced when the water borne down from the clouds becomes congealed; and that snow is generated when these very clouds, being more moist, acquire congelation; and that lightning is caused when the clouds are parted by force of the winds; for when these are sundered there is produced a brilliant and fiery flash. And that a rainbow is produced by reason of the rays of the sun failing on the collected air. And that an earthquake takes place when the earth is altered into a larger (bulk) by heat and cold. These indeed, then, were the opinions of Anaximenes. This (philosopher) flourished about the first year of the LVIII . Olympiad. ^1.7 After this (thinker) comes Anaxagoras, son of Hegesibulus, a native of Clazomenae. This person affirmed the originating principle of the universe to be mind and matter; mind being the efficient cause, whereas matter that which was being formed. For all things coming into existence simultaneously, mind supervening introduced order. And material principles, he says, are infinite; even the smaller of these are infinite. And that all things partake of motion by being moved by mind, and that similar bodies coalesce. And that celestial bodies were arranged by orbicular motion. That, therefore, what was thick and moist, and dark and cold, and all things heavy, came together into the centre, from the solidification of which earth derived support; but that the things opposite to these - namely, heat and brilliancy, and dryness and lightness - hurried impetuously into the farther portion of the atmosphere. And that the earth is in figure plane; and that it continues suspended aloft, by reason of its magnitude, and by reason of there being no vacuum, and by reason of the air, which was most powerful, bearing along the wafted earth. But that among moist substances on earth, was the sea, and the waters in it; and when these evaporated (from the sun), or had settled under, that the ocean was formed in this manner, as well as from the rivers that from time to time flow into it. And that the rivers also derive support from the rains and from the actual waters in the earth; for that this is hollow, and contains water in its caverns. And that the Nile is inundated in summer, by reason of the waters carried down into it from the snows in northern (latitudes). And that the sun and moon and all the stars are fiery stones, that were rolled round by the rotation of the atmosphere. And that beneath the stars are sun and moon, and certain invisible bodies that are carried along with us; and that we have no perception of the heat of the stars, both on account of their being so far away, and on account of their distance from the earth; and further, they are not to the same degree hot as the sun, on account of their occupying a colder situation. And that the moon, being lower than the sun, is nearer us. And that the sun surpasses the Peloponnesus in size. And that the moon has not light of its own, but from the sun. But that the revolution of the stars takes place under the earth. And that the moon is eclipsed when the earth is interposed, and occasionally also those (stars) that are underneath the moon. And that the sun (is eclipsed) when, at the beginning of the month, the moon is interposed. And that the solstices are caused by both sun and moon being repulsed by the air. And that the moon is often turned, by its not being able to make head against the cold. This person was the first to frame definitions regarding eclipses and illuminations. And he affirmed that the moon is earthy, and has in it plains and ravines. And that the milky way is a reflection of the light of the stars which do not derive their radiance from the sun; and that the stars, coursing (the firmament) as shooting sparks, arise out of the motion of the pole. And that winds are caused when the atmosphere is rarified by the sun, and by those burning orbs that advance under the pole, and are borne from (it). And that thunder and lightning are caused by heat falling on the clouds. And that earthquakes are produced by the air above falling on that under the earth; for when this is moved, that the earth also, being wafted by it, is shaken. And that animals originally came into existence in moisture, and after this one from another; and that males are procreated when the seed secreted from the right parts adhered to the right parts of the womb, and that females are born when the contrary took place. This philosopher flourished in the first year of the LXXXVIII . Olympiad, at which time they say that Plato also was born. They maintain that Anaxagoras was likewise prescient. ^1.8.1 Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skilful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king's form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king. In like manner do these persons patch together old wives' fables, and then endeavour, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma." '^1.8 Archelaus was by birth an Athenian, and son of Apollodorus. This person, similarly with Anaxagoras, asserted the mixture of matter, and enunciated his first principles in the same manner. This philosopher, however, held that there is inherent immediately in mind a certain mixture; and that the originating principle of motion is the mutual separation of heat and cold, and that the heat is moved, and that the cold remains at rest. And that the water, being dissolved, flows towards the centre, where the scorched air and earth are produced, of which the one is borne upwards and the other remains beneath. And that the earth is at rest, and that on this account it came into existence; and that it lies in the centre, being no part, so to speak, of the universe, delivered from the conflagration; and that from this, first in a state of ignition, is the nature of the stars, of which indeed the largest is the sun, and next to this the moon; and of the rest some less, but some greater. And he says that the heaven was inclined at an angle, and so that the sun diffused light over the earth, and made the atmosphere transparent, and the ground dry; for that at first it was a sea, inasmuch as it is lofty at the horizon and hollow in the middle. And he adduces, as an indication of the hollowness, that the sun does not rise and set to all at the same time, which ought to happen if the earth was even. And with regard to animals, he affirms that the earth, being originally fire in its lower part, where the heat and cold were intermingled, both the rest of animals made their appearance, numerous and dissimilar, all having the same food, being nourished from mud; and their existence was of short duration, but afterwards also generation from one another arose unto them; and men were separated from the rest (of the animal creation), and they appointed rulers, and laws, and arts, and cities, and the rest. And he asserts that mind is innate in all animals alike; for that each, according to the difference of their physical constitution, employed (mind), at one time slower, at another faster. Natural philosophy, then, continued from Thales until Archelaus. Socrates was the hearer of this (latter philosopher). There are, however, also very many others, introducing various opinions respecting both the divinity and the nature of the universe; and if we were disposed to adduce all the opinions of these, it would be necessary to compose a vast quantity of books. But, reminding the reader of those whom we especially ought - who are deserving of mention from their fame, and from being, so to speak, the leaders to those who have subsequently framed systems of philosophy, and from their supplying them with a starting-point towards such undertakings - let us hasten on our investigations towards what remains for consideration. ' "^1.9.5 But since what may prove a finishing-stroke to this exhibition is wanting, so that any one, on following out their farce to the end, may then at once append an argument which shall overthrow it, we have judged it well to point out, first of all, in what respects the very fathers of this fable differ among themselves, as if they were inspired by different spirits of error. For this very fact forms an a priori proof that the truth proclaimed by the Church is immoveable, and that the theories of these men are but a tissue of falsehoods. ^1.9 For Parmenides likewise supposes the universe to be one, both eternal and unbegotten, and of a spherical form. And neither did he escape the opinion of the great body (of speculators), affirming fire and earth to be the originating principles of the universe- the earth as matter, but the fire as cause, even an efficient one. He asserted that the world would be destroyed, but in what way he does not mention. The same (philosopher), however, affirmed the universe to be eternal, and not generated, and of spherical form and homogeneous, but not having a figure in itself, and immoveable and limited. ^1.10.2 As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will any one of the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little diminish it. ^1.10 But Leucippus, an associate of Zeno, did not maintain the same opinion, but affirms things to be infinite, and always in motion, and that generation and change exist continuously. And he affirms plenitude and vacuum to be elements. And he asserts that worlds are produced when many bodies are congregated and flow together from the surrounding space to a common point, so that by mutual contact they made substances of the same figure and similar in form come into connection; and when thus intertwined, there are transmutations into other bodies, and that created things wax and wane through necessity. But what the nature of necessity is, (Parmenides) did not define. ^1.11.1 Let us now look at the inconsistent opinions of those heretics (for there are some two or three of them), how they do not agree in treating the same points, but alike, in things and names, set forth opinions mutually discordant. The first of them, Valentinus, who adapted the principles of the heresy called "Gnostic" to the peculiar character of his own school, taught as follows: He maintained that there is a certain Dyad (twofold being), who is inexpressible by any name, of whom one part should be called Arrhetus (unspeakable), and the other Sige (silence). But of this Dyad a second was produced, one part of whom he names Pater, and the other Aletheia. From this Tetrad, again, arose Logos and Zoe, Anthropos and Ecclesia. These constitute the primary Ogdoad. He next states that from Logos and Zoe ten powers were produced, as we have before mentioned. But from Anthropos and Ecclesia proceeded twelve, one of which separating from the rest, and falling from its original condition, produced the rest of the universe. He also supposed two beings of the name of Horos, the one of whom has his place between Bythus and the rest of the Pleroma, and divides the created AEons from the uncreated Father, while the other separates their mother from the Pleroma. Christ also was not produced from the AEons within the Pleroma, but was brought forth by the mother who had been excluded from it, in virtue of her remembrance of better things, but not without a kind of shadow. He, indeed, as being masculine, having severed the shadow from himself, returned to the Pleroma; but his mother being left with the shadow, and deprived of her spiritual substance, brought forth another son, namely, the Demiurge, whom he also styles the supreme ruler of all those things which are subject to him. He also asserts that, along with the Demiurge, there was produced a left-hand power, in which particular he agrees with those falsely called Gnostics, of whom to we have yet to speak. Sometimes, again, he maintains that Jesus was produced from him who was separated from their mother, and united to the rest, that is, from Theletus, sometimes as springing from him who returned into the Pleroma, that is, from Christ; and at other times still as derived from Anthropos and Ecclesia. And he declares that the Holy Spirit was produced by Aletheia for the inspection and fructification of the AEons, by entering invisibly into them, and that, in this way, the AEons brought forth the plants of truth. ^1.11 And Democritus was an acquaintance of Leucippus. Democritus, son of Damasippus, a native of Abdera, conferring with many gymnosophists among the Indians, and with priests in Egypt, and with astrologers and magi in Babylon, (propounded his system). Now he makes statements similarly with Leucippus concerning elements, viz. plenitude and vacuum, denominating plenitude entity, and vacuum nonentity; and this he asserted, since existing things are continually moved in the vacuum. And he maintained worlds to be infinite, and varying in bulk; and that in some there is neither sun nor moon, while in others that they are larger than with us, and with others more numerous. And that intervals between worlds are unequal; and that in one quarter of space (worlds) are more numerous, and in another less so; and that some of them increase in bulk, but that others attain their full size, while others dwindle away and that in one quarter they are coming into existence, while in another they are failing; and that they are destroyed by clashing one with another. And that some worlds are destitute of animals and plants, and every species of moisture. And that the earth of our world was created before that of the stars, and that the moon is underneath; next (to it) the sun; then the fixed stars. And that (neither) the planets nor these (fixed stars) possess an equal elevation. And that the world flourishes, until no longer it can receive anything from without. This (philosopher) turned all things into ridicule, as if all the concerns of humanity were deserving of laughter. ^1.12 But Xenophanes, a native of Colophon, was son of Orthomenes. This man survived to the time of Cyrus. This (philosopher) first asserted that there is no possibility of comprehending anything, expressing himself thus:- For if for the most part of perfection man may speak, Yet he knows it not himself, and in all attains surmise. And he affirms that nothing is generated or perishes, or is moved; and that the universe, being one, is beyond change. But he says that the deity is eternal, and one and altogether homogeneous and limited, and of a spherical form, and endued with perception in all parts. And that the sun exists during each day from a conglomeration of small sparks, and that the earth is infinite, and is surrounded neither by an atmosphere nor by the heaven. And that there are infinite suns and moons, and that all things spring from earth. This man affirmed that the sea is salt, on account of the many mixtures that flow into it. Metrodorus, however, from the fact of its being filtered through earth, asserts that it is on account of this that it is made salt. And Xenophanes is of opinion that there had been a mixture of the earth with the sea, and that in process of time it was disengaged from the moisture, alleging that he could produce such proofs as the following: that in the midst of earth, and in mountains, shells are discovered; and also in Syracuse he affirms was found in the quarries the print of a fish and of seals, and in Paros an image of a laurel in the bottom of a stone, and in Melita parts of all sorts of marine animals. And he says that these were generated when all things originally were embedded in mud, and that an impression of them was dried in the mud, but that all men had perished when the earth, being precipitated into the sea, was converted into mud; then, again, that it originated generation, and that this overthrow occurred to all worlds. ^1.13.2 Pretending to consecrate cups mixed with wine, and protracting to great length the word of invocation, he contrives to give them a purple and reddish colour, so that Charis, who is one of those that are superior to all things, should be thought to drop her own blood into that cup through means of his invocation, and that thus those who are present should be led to rejoice to taste of that cup, in order that, by so doing, the Charis, who is set forth by this magician, may also flow into them. Again, handing mixed cups to the women, he bids them consecrate these in his presence. When this has been done, he himself produces another cup of much larger size than that which the deluded woman has consecrated,) and pouting from the smaller one consecrated by the woman into that which has been brought forward by himself, he at the same time pronounces these words: "May that Chaffs who is before all things, and who transcends all knowledge and speech, fill thine inner man, and multiply in thee her own knowledge, by sowing the grain of mustard seed in thee as in good soil." Repeating certain other like words, and thus goading on the wretched woman to madness, he then appears a worker of wonders when the large cup is seen to have been filled out of the small one, so as even to overflow by what has been obtained from it. By accomplishing several other similar things, he has completely deceived many, and drawn them away after him. ^1.13.3 It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words as these: "I am eager to make thee a partaker of my Charis, since the Father of all doth continually behold thy angel before His face. Now the place of thy angel is among us: it behoves us to become one. Receive first from me and by me the gift of Chaffs. Adorn thyself as a bride who is expecting her bridegroom, that thou mayest be what I am, and I what thou art. Establish the germ of light in thy nuptial chamber. Receive from me a spouse, and become receptive of him, while thou art received by him. Behold Charis has descended upon thee; open thy mouth and prophesy." On the woman replying," I have never at any time prophesied, nor do I know how to prophesy;" then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her," Open thy mouth, speak whatsoever occurs to thee, and thou shalt prophesy." She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently from emotion, reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens. to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him. ^1.13.4 But already some of the most faithful women, possessed of the fear of God, and not being deceived (whom, nevertheless, he did his best to seduce like the rest by bidding them prophesy), abhorring and execrating him, have withdrawn from such a vile company of revellers. This they have done, as being well aware that the gift of prophecy is not conferred on men by Marcus, the magician, but that only those to whom God sends His grace from above possess the divinely-bestowed power of prophesying; and then they speak where and when God pleases, and not when Marcus orders them to do so. For that which commands is greater and of higher authority than that which is commanded, inasmuch as the former rules, while the latter is in a state of subjection. If, then, Marcus, or any one else, does command,--as these are accustomed continually at their feasts to play at drawing lots, and in accordance with the lot to command one another to prophesy, giving forth as oracles what is in harmony with their own desires,--it will follow that he who commands is greater and of higher authority than the prophetic spirit, though he is but a man, which is impossible. But such spirits as are commanded by these men, and speak when they desire it, are earthly and weak, audacious and impudent, sent forth by Satan for the seduction and perdition of those who do not hold fast that well- compacted faith which they received at first through the Church. ^1.13.5 Moreover, that this Marcus compounds philters and love-potions, in order to insult the persons of some of these women, if not of all, those of them who have returned to the Church of God--a thing which frequently occurs--have acknowledged, confessing, too, that they have been defiled by him, and that they were filled with a burning passion towards him. A sad example of this occurred in the case of a certain Asiatic, one of our deacons, who had received him (Marcus) into his house. His wife, a woman of remarkable beauty, fell a victim both in mind and body to this magician, and, for a long time, travelled about with him. At last, when, with no small difficulty, the brethren had converted her, she spent her whole time in the exercise of public confession, weeping over and lamenting the defilement which she had received from this magician. ^1.13.6 Some of his disciples, too, addicting themselves to the same practices, have deceived many silly women, and defiled them. They proclaim themselves as being "perfect," so that no one can be compared to them with respect to the immensity of their knowledge, nor even were you to mention Paul or Peter, or any other of the apostles. They assert that they themselves know more than all others, and that they alone have imbibed the greatness of the knowledge of that power which is unspeakable. They also maintain that they have attained to a height above all power, and that therefore they are free in every respect to act as they please, having no one to fear in anything. For they affirm, that because of the "Redemption" it has come to pass that they can neither be apprehended, nor even seen by the judge. But even if he should happen to lay hold upon them, then they might simply repeat these words, while standing in his presence along with the "Redemption:" "O thou, who sittest beside God, and the mystical, eternal Sige, thou through whom the angels (mightiness), who continually behold the face of the Father, having thee as their guide and introducer, do derive their forms from above, which she in the greatness of her daring inspiring with mind on account of the goodness of the Propator, produced us as their images, having her mind then intent upon the things above, as in a dream,--behold, the judge is at hand, and the crier orders me to make my defence. But do thou, as being acquainted with the affairs of both, present the cause of both of us to the judge, inasmuch as it is in reality but one cause." Now, as soon as the Mother hears these words, she puts the Homeric helmet of Pluto upon them, so that they may invisibly escape the judge. And then she immediately catches them up, conducts them into the bridal chamber, and hands them over to their consorts. ^1.13 One Ecphantus, a native of Syracuse, affirmed that it is not possible to attain a true knowledge of things. He defines, however, as he thinks, primary bodies to be indivisible, and that there are three variations of these, viz., bulk, figure, capacity, from which are generated the objects of sense. But that there is a determinable multitude of these, and that this is infinite. And that bodies are moved neither by weight nor by impact, but by divine power, which he calls mind and soul; and that of this the world is a representation; wherefore also it has been made in the form of a sphere by divine power. And that the earth in the middle of the cosmical system is moved round its own centre towards the east. ^1.14.1 This Marcus then, declaring that he alone was the matrix and receptacle of the Sige of Colorbasus, inasmuch as he was only-begotten, has brought to the birth in some such way as follows that which was committed to him of the defective Euthymesis. He declares that the infinitely exalted Tetrad descended upon him from the invisible and indescribable places in the form of a woman (for the world could not have borne it coming in its male form), and expounded to him alone its own nature, and the origin of all things, which it had never before revealed to any one either of gods or men. This was done in the following terms: When first the unoriginated, inconceivable Father, who is without material substance, and is neither male nor female, willed to bring forth that which is ineffable to Him, and to endow with form that which is invisible, He opened His mouth, and sent forth the Word similar to Himself, who, standing near, showed Him what He Himself was, inasmuch as He had been manifested in the form of that which was invisible. Moreover, the pronunciation of His name took place as follows:--He spoke the first word of it, which was the beginning of all the rest, and that utterance consisted of four letters. He added the second, and this also consisted of four letters. Next He uttered the third, and this again embraced ten letters. Finally, He pronounced the fourth, which was composed of twelve letters. Thus took place the enunciation of the whole name, consisting of thirty letters, and four distinct utterances. Each of these elements has its own peculiar letters, and character, and pronunciation, and forms, and images, and there is not one of them that perceives the shape of that utterance of which it is an element. Neither does any one know itself, nor is it acquainted with the pronunciation of its neighbour, but each one imagines that by its own utterance it does in fact name the whole. For while every one of them is a part of the whole, it imagines its own sound to be the whole name, and does not leave off sounding until, by its own utterance, it has reached the last letter of each of the elements. This teacher declares that the restitution of all things will take place, when all these, mixing into one letter, shall utter one and the same sound. He imagines that the emblem of this utterance is found in Amen, which we pronounce in concert. The diverse sounds (he adds) are those which give form to that AEon who is without material substance and unbegotten, and these, again, are the forms which the Lord has called angels, who continually behold the face of the Father. ^1.14 Hippo, a native of Rhegium, asserted as originating principles, coldness, for instance water, and heat, for instance fire. And that fire, when produced by water, subdued the power of its generator, and formed the world. And the soul, he said, is sometimes brain, but sometimes water; for that also the seed is that which appears to us to arise out of moisture, from which, he says, the soul is produced. So far, then, we think we have sufficiently adduced (the opinions of) these; wherefore, inasmuch as we have adequately gone in review through the tenets of physical speculators, it seems to remain that we now turn to Socrates and Plato, who gave special preference to moral philosophy. ^1.15.6 With good reason, therefore, and very fittingly, in reference to thy rash attempt, has that divine elders and preacher of the truth burst forth in verse against thee as follows:--' "^1.15 Socrates, then, was a hearer of Archelaus, the natural philosopher; and he, reverencing the rule, Know yourself, and having assembled a large school, had Plato (there), who was far superior to all his pupils. (Socrates) himself left no writings after him. Plato, however, taking notes of all his (lectures on) wisdom, established a school, combining together natural, ethical, (and) logical (philosophy). But the points Plato determined are these following. ^1.16.3 I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers. But as many as separate from the Church, and give heed to such old wives\' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect. Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad,--just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health both of body and mind, yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly, the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, "taking seven other spirits more wicked than himself," and inflating the minds of these men with the notion of their being able to conceive of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness.' "^1.16 Plato (lays down) that there are three originating principles of the universe, (namely) God, and matter, and exemplar; God as the Maker and Regulator of this universe, and the Being who exercises providence over it; but matter, as that which underlies all (phenomena), which (matter) he styles both receptive and a nurse, out of the arrangement of which proceeded the four elements of which the world consists; (I mean) fire, air, earth, water, from which all the rest of what are denominated concrete substances, as well as animals and plants, have been formed. And that the exemplar, which he likewise calls ideas, is the intelligence of the Deity, to which, as to an image in the soul, the Deity attending, fabricated all things. God, he says, is both incorporeal and shapeless, and comprehensible by wise men solely; whereas matter is body potentially, but with potentiality not as yet passing into action, for being itself without form and without quality, by assuming forms and qualities, it became body. That matter, therefore, is an originating principle, and coeval with the Deity, and that in this respect the world is uncreated. For (Plato) affirms that (the world) was made out of it. And that (the attribute of) imperishableness necessarily belongs to (literally follows) that which is uncreated. So far forth, however, as body is supposed to be compounded out of both many qualities and ideas, so far forth it is both created and perishable. But some of the followers of Plato mingled both of these, employing some such example as the following: That as a waggon can always continue undestroyed, though undergoing partial repairs from time to time, so that even the parts each in turn perish, yet itself remains always complete; so after this manner the world also, although in parts it perishes, yet the things that are removed, being repaired, and equivalents for them being introduced, it remains eternal. Some maintain that Plato asserts the Deity to be one, ingenerable and incorruptible, as he says in The Laws: God, therefore, as the ancient account has it, possesses both the beginning, and end, and middle of all things. Thus he shows God to be one, on account of His having pervaded all things. Others, however, maintain that Plato affirms the existence of many gods indefinitely, when he uses these words: God of gods, of whom I am both the Creator and Father. But others say that he speaks of a definite number of deities in the following passage: Therefore the mighty Jupiter, wheeling his swift chariot in heaven; and when he enumerates the offspring of the children of heaven and earth. But others assert that (Plato) constituted the gods as generable; and on account of their having been produced, that altogether they were subject to the necessity of corruption, but that on account of the will of God they are immortal, (maintaining this) in the passage already quoted, where, to the words, God of gods, of whom I am Creator and Father, he adds, indissoluble through the fiat of My will; so that if (God) were disposed that these should be dissolved, they would easily be dissolved. And he admits natures (such as those) of demons, and says that some of them are good, but others worthless. And some affirm that he states the soul to be uncreated and immortal, when he uses the following words, Every soul is immortal, for that which is always moved is immortal; and when he demonstrates that the soul is self-moved, and capable of originating motion. Others, however, (say that Plato asserted that the soul was) created, but rendered imperishable through the will of God. But some (will have it that he considered the soul) a composite (essence), and generable and corruptible; for even he supposes that there is a receptacle for it, and that it possesses a luminous body, but that everything generated involves a necessity of corruption. Those, however, who assert the immortality of the soul are especially strengthened in their opinion by those passages (in Plato's writings), where he says, that both there are judgments after death, and tribunals of justice in Hades, and that the virtuous (souls) receive a good reward, while the wicked (ones) suitable punishment. Some notwithstanding assert, that he also acknowledges a transition of souls from one body to another, and that different souls, those that were marked out for such a purpose, pass into different bodies, according to the desert of each, and that after certain definite periods they are sent up into this world to furnish once more a proof of their choice. Others, however, (do not admit this to be his doctrine, but will have it that Plato affirms that the souls) obtain a place according to the desert of each; and they employ as a testimony the saying of his, that some good men are with Jove, and that others are ranging abroad (through heaven) with other gods; whereas that others are involved in eternal punishments, as many as during this life have committed wicked and unjust deeds. And people affirm that Plato says, that some things are without a mean, that others have a mean, that others are a mean. (For example, that) waking and sleep, and such like, are conditions without an intermediate state; but that there are things that had means, for instance virtue and vice; and there are means (between extremes), for instance grey between white and black, or some other color. And they say, that he affirms that the things pertaining to the soul are absolutely alone good, but that the things pertaining to the body, and those external (to it), are not any longer absolutely good, but reputed blessings. And that frequently he names these means also, for that it is possible to use them both well and ill. Some virtues, therefore, he says, are extremes in regard of intrinsic worth, but in regard of their essential nature means, for nothing is more estimable than virtue. But whatever excels or falls short of these terminates in vice. For instance, he says that there are four virtues- prudence, temperance, justice, fortitude- and that on each of these is attendant two vices, according to excess and defect: for example, on prudence, recklessness according to defect, and knavery according to excess; and on temperance, licentiousness according to defect, stupidity according to excess; and on justice, foregoing a claim according to defect, unduly pressing it according to excess; and on fortitude, cowardice according to defect, foolhardiness according to excess. And that these virtues, when inherent in a man, render him perfect, and afford him happiness. And happiness, he says, is assimilation to the Deity, as far as this is possible; and that assimilation to God takes place when any one combines holiness and justice with prudence. For this he supposes the end of supreme wisdom and virtue. And he affirms that the virtues follow one another in turn, and are uniform, and are never antagonistic to each other; whereas that vices are multiform, and sometimes follow one the other, and sometimes are antagonistic to each other. He asserts that fate exists; not, to be sure, that all things are produced according to fate, but that there is even something in our power, as in the passages where he says, The fault is his who chooses, God is blameless; and the following law of Adrasteia. And thus some (contend for his upholding) a system of fate, whereas others one of free-will. He asserts, however, that sins are involuntary. For into what is most glorious of the things in our power, which is the soul, no one would (deliberately) admit what is vicious, that is, transgression, but that from ignorance and an erroneous conception of virtue, supposing that they were achieving something honourable, they pass into vice. And his doctrine on this point is most clear in The Republic, where he says, But, again, you presume to assert that vice is disgraceful and abhorred of God; how then, I may ask, would one choose such an evil thing? He, you reply, (would do so) who is worsted by pleasures. Therefore this also is involuntary, if to gain a victory be voluntary; so that, in every point of view, the committing an act of turpitude, reason proves to be involuntary. Some one, however, in opposition to this (Plato), advances the contrary statement, Why then are men punished if they sin involuntary? But he replies, that he himself also, as soon as possible, may be emancipated from vice, and undergo punishment. For that the undergoing punishment is not an evil, but a good thing, if it is likely to prove a purification of evils; and that the rest of mankind, hearing of it, may not transgress, but guard against such an error. (Plato, however, maintains) that the nature of evil is neither created by the Deity, nor possesses subsistence of itself, but that it derives existence from contrariety to what is good, and from attendance upon it, either by excess and defect, as we have previously affirmed concerning the virtues. Plato unquestionably then, as we have already stated, collecting together the three departments of universal philosophy, in this manner formed his speculative system. " '^1.17 Aristotle, who was a pupil of this (Plato), reduced philosophy into an art, and was distinguished rather for his proficiency in logical science, supposing as the elements of all things substance and accident; that there is one substance underlying all things, but nine accidents - namely, quantity, quality, relation, where, when, possession, posture, action, passion; and that substance is of some such description as God, man, and each of the beings that can fall under a similar denomination. But in regard of accidents, quality is seen in, for instance, white, black; and quantity, for instance two cubits, three cubits; and relation, for instance father, son; and where, for instance at Athens, Megara; and when, for instance during the tenth Olympiad; and possession, for instance to have acquired; and action, for instance to write, and in general to evince any practical powers; and posture, for instance to lie down; and passion, for instance to be struck. He also supposes that some things have means, but that others are without means, as we have declared concerning Plato likewise. And in most points he is in agreement with Plato, except the opinion concerning soul. For Plato affirms it to be immortal, but Aristotle that it involves permanence; and after these things, that this also vanishes in the fifth body, which he supposes, along with the other four (elements) - viz., fire, and earth, and water, and air - to be a something more subtle (than these), of the nature of spirit. Plato therefore says, that the only really good things are those pertaining to the soul, and that they are sufficient for happiness; whereas Aristotle introduces a threefold classification of good things, and asserts that the wise man is not perfect, unless there are present to him both the good things of the body and those extrinsic to it. The former are beauty, strength, vigour of the senses, soundness; while the things extrinsic (to the body) are wealth, nobility, glory, power, peace, friendship. And the inner qualities of the soul he classifies, as it was the opinion of Plato, under prudence, temperance, justice, fortitude. This (philosopher) also affirms that evils arise according to an opposition of the things that are good, and that they exist beneath the quarter around the moon, but reach no farther beyond the moon; and that the soul of the entire world is immortal, and that the world itself is eternal, but that (the soul) in an individual, as we have before stated, vanishes (in the fifth body). This (speculator), then holding discussions in the Lyceum, drew up from time to time his system of philosophy; but Zeno (held his school) in the porch called Poecilé. And the followers of Zeno obtained their name from the place - that is, from Stoa- (i.e., a porch), being styled Stoics; whereas Aristotle's followers (were denominated) from their mode of employing themselves while teaching. For since they were accustomed walking about in the Lyceum to pursue their investigations, on this account they were called Peripatetics. These indeed, then, were the doctrines of Aristotle. " '^1.18.4 As to the Duodecad, in connection with which the mystery of the passion of the defect occurred, from which passion they maintain that all things visible were framed, they assert that is to be found strikingly and manifestly everywhere in Scripture. For they declare that the twelve sons of Jacob, from whom also sprung twelve tribes,--the breastplate of the high priest, which bore twelve precious stones and twelve little bells,--the twelve stones which were placed by Moses at the foot of the mountain,--the same number which was placed by Joshua in the river, and again, on the other side, the bearers of the ark of the covet,--those stones which were set up by Elijah when the heifer was offered as a burnt-offering; the number, too, of the apostles; and, in fine, every event which embraces in it the number twelve,--set forth their Duodecad. And then the union of all these, which is called the Triacontad, they strenuously endeavour to demonstrate by the ark of Noah, the height of which was thirty cubits; by the case of Samuel, who assigned Saul the chief place among thirty guests; by David, when for thirty days he concealed himself in the field; by those who entered along with him into the cave; also by the fact that the length (height) of the holy tabernacle was thirty cubits; and if they meet with any other like numbers, they still apply these to their Triacontad. ^1.18 The Stoics themselves also imparted growth to philosophy, in respect of a greater development of the art of syllogism, and included almost everything under definitions, both Chrysippus and Zeno being coincident in opinion on this point. And they likewise supposed God to be the one originating principle of all things, being a body of the utmost refinement, and that His providential care pervaded everything; and these speculators were positive about the existence of fate everywhere, employing some such example as the following: that just as a dog, supposing him attached to a car, if indeed he is disposed to follow, both is drawn, or follows voluntarily, making an exercise also of free power, in combination with necessity, that is, fate; but if he may not be disposed to follow, he will altogether be coerced to do so. And the same, of course, holds good in the case of men. For though not willing to follow, they will altogether be compelled to enter upon what has been decreed for them. (The Stoics), however, assert that the soul abides after death, but that it is a body, and that such is formed from the refrigeration of the surrounding atmosphere; wherefore, also, that it was called psyche (i.e., soul). And they acknowledge likewise, that there is a transition of souls from one body to another, that is, for those souls for whom this migration has been destined. And they accept the doctrine, that there will be a conflagration, a purification of this world, some say the entire of it, but others a portion, and that (the world) itself is undergoing partial destruction; and this all but corruption, and the generation from it of another world, they term purgation. And they assume the existence of all bodies, and that body does not pass through body, but that a refraction takes place, and that all things involve plenitude, and that there is no vacuum. The foregoing are the opinions of the Stoics also. ^1.19 Epicurus, however, advanced an opinion almost contrary to all. He supposed, as originating principles of all things, atoms and vacuity. He considered vacuity as the place that would contain the things that will exist, and atoms the matter out of which all things could be formed; and that from the concourse of atoms both the Deity derived existence, and all the elements, and all things inherent in them, as well as animals and other (creatures); so that nothing was generated or existed, unless it be from atoms. And he affirmed that these atoms were composed of extremely small particles, in which there could not exist either a point or a sign, or any division; wherefore also he called them atoms. Acknowledging the Deity to be eternal and incorruptible, he says that God has providential care for nothing, and that there is no such thing at all as providence or fate, but that all things are made by chance. For that the Deity reposed in the intermundane spaces, (as they) are thus styled by him; for outside the world he determined that there is a certain habitation of God, denominated the intermundane spaces, and that the Deity surrendered Himself to pleasure, and took His ease in the midst of supreme happiness; and that neither has He any concerns of business, nor does He devote His attention to them. As a consequence on these opinions, he also propounded his theory concerning wise men, asserting that the end of wisdom is pleasure. Different persons, however, received the term pleasure in different acceptations; for some (among the Gentiles understood) the passions, but others the satisfaction resulting from virtue. And he concluded that the souls of men are dissolved along with their bodies, just as also they were produced along with them, for that they are blood, and that when this has gone forth or been altered, the entire man perishes; and in keeping with this tenet, (Epicurus maintained) that there are neither trials in Hades, nor tribunals of justice; so that whatsoever any one may commit in this life, that, provided he may escape detection, he is altogether beyond any liability of trial (for it in a future state). In this way, then, Epicurus also formed his opinions. ' "^1.20.1 Besides the above misrepresentations, they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story which relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, "Pronounce Alpha," replied as He was bid, "Alpha." But when, again, the teacher bade Him say, "Beta," the Lord replied, "Do thou first tell me what Alpha is, and then I will tell thee what Beta is." This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha. ^1.20.3 But they adduce the following passage as the highest testimony, and, as it were, the very crown of their system:--"I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to babes. Even so, my Father; for so it seemed good in Thy sight. All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him." In these words they affirm that He clearly showed that the Father of truth, conjured into existence by them, was known to no one before His advent. And they desire to construe the passage as if teaching that the Maker and Framer of the world was always known by all, while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim.' "^1.20 And another opinion of the philosophers was called that of the Academics, on account of those holding their discussions in the Academy, of whom the founder Pyrrho, from whom they were called Pyrrhonean philosophers, first introduced the notion of the incomprehensibility of all things, so as to (be ready to) attempt an argument on either side of a question, but not to assert anything for certain; for that there is nothing of things intelligible or sensible true, but that they appear to men to be so; and that all substance is in a state of flux and change, and never continues in the same (condition). Some followers, then, of the Academics say that one ought not to declare an opinion on the principle of anything, but simply making the attempt to give it up; whereas others subjoined the formulary not rather (this than that), saying that the fire is not rather fire than anything else. But they did not declare what this is, but what sort it is. ^1.21.1 It happens that their tradition respecting redemption is invisible and incomprehensible, as being the mother of things which are incomprehensible and invisible; and on this account, since it is fluctuating, it is impossible simply and all at once to make known its nature, for every one of them hands it down just as his own inclination prompts. Thus there are as many schemes of "redemption" as there are teachers of these mystical opinions. And when we come to refute them, we shall show in its fitting-place, that this class of men have been instigated by Satan to a denial of that baptism which is regeneration to God, and thus to a renunciation of the whole Christian faith. ^1.21.2 They maintain that those who have attained to perfect knowledge must of necessity be regenerated into that power which is above all. For it is otherwise impossible to find admittance within the Pleroma, since this regeneration it is which leads them down into the depths of Bythus. For the baptism instituted by the visible Jesus was for the remission of sins, but the redemption brought in by that Christ who descended upon Him, was for perfection; and they allege that the former is animal, but the latter spiritual. And the baptism of John was proclaimed with a view to repentance, but the redemption by Jesus was brought in for the sake of perfection. And to this He refers when He says, "And I have another baptism to be baptized with, and I hasten eagerly towards it." Moreover, they affirm that the Lord added this redemption to the sons of Zebedee, when their mother asked that they might sit, the one on His right hand, and the other on His left, in His kingdom, saying, "Can ye be baptized with the baptism which I shall be baptized with?" Paul, too, they declare, has often set forth, in express terms, the redemption which is in Christ Jesus; and this was the same which is handed down by them in so varied and discordant forms. ^1.21.3 For some of them prepare a nuptial couch, and perform a sort of mystic rite (pronouncing certain expressions) with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above. Others, again, lead them to a place where water is, and baptize them, with the utterance of these words, "Into the name of the unknown Father of the universe--into truth, the mother of all things--into Him who descended on Jesus--into union, and redemption, and communion with the powers." Others still repeat certain Hebrew words, in order the more thoroughly to bewilder those who are being initiated, as follows: "Basema, Chamosse, Baoenaora, Mistadia, Ruada, Kousta, Babaphor, Kalachthei." The interpretation of these terms runs thus: "I invoke that which is above every power of the Father, which is called light, and good Spirit, and life, because Thou hast reigned in the body." Others, again, set forth the redemption thus: The name which is hidden from every deity, and dominion, and truth which Jesus of Nazareth was clothed with in the lives of the light of Christ--of Christ, who lives by the Holy Ghost, for the angelic redemption. The name of restitution stands thus: Messia, Uphareg, Namempsoeman, Chaldoeaur, Mosomedoea, Acphranoe, Psaua, Jesus Nazaria. The interpretation of these words is as follows: "I do not divide the Spirit of Christ, neither the heart nor the supercelestial power which is merciful; may I enjoy Thy name, O Saviour of truth!" Such are words of the initiators; but he who is initiated, replies, "I am established, and I am redeemed; I redeem my soul from this age (world), and from all things connected with it in the name of Iao, who redeemed his own soul into redemption in Christ who liveth." Then the bystanders add these words, "Peace be to all on whom this name rests." After this they anoint the initiated person with balsam; for they assert that this unguent is a type of that sweet odour which is above all things. ^1.21.4 But there are some of them who assert that it is superfluous to bring persons to the water, but mixing oil and water together, they place this mixture on the heads of those who are to be initiated, with the use of some such expressions as we have already mentioned. And this they maintain to be the redemption. They, too, are accustomed to anoint with balsam. Others, however, reject all these practices, and maintain that the mystery of the unspeakable and invisible power ought not to be performed by visible and corruptible creatures, nor should that of those beings who are inconceivable, and incorporeal, and beyond the reach of sense, be performed by such as are the objects of sense, and possessed of a body. These hold that the knowledge of the unspeakable Greatness is itself perfect redemption. For since both defect and passion flowed from ignorance, the whole substance of what was thus formed is destroyed by knowledge; and therefore knowledge is the redemption of the inner man. This, however, is not of a corporeal nature, for the body is corruptible; nor is it animal, since the animal soul is the fruit of a defect, and is, as it were, the abode of the spirit. The redemption must therefore be of a spiritual nature; for they affirm that the inner and spiritual man is redeemed by means of knowledge, and that they, having acquired the knowledge of all things, stand thenceforth in need of nothing else. This, then, is the true redemption. ^1.21.5 Others still there are who continue to redeem persons even up to the moment of death, by placing on their heads oil and water, or the pre-mentioned ointment with water, using at the same time the above-named invocations, that the persons referred to may become incapable of being seized or seen by the principalities and powers, and that their inner man may ascend on high in an invisible manner, as if their body were left among created things in this world, while their soul is sent forward to the Demiurge. And they instruct them, on their reaching the principalities and powers, to make use of these words: "I am a son from the Father--the Father who had a pre-existence, and a son in Him who is pre-existent. I have come to behold all things, both those which belong to myself and others, although, strictly speaking, they do not belong to others, but to Achamoth, who is female in nature, and made these things for herself. For I derive being from Him who is pre-existent, and I come again to my own place whence I went forth." And they affirm that, by saying these things, he escapes from the powers. He then advances to the companions of the Demiurge, and thus addresses them:--"I am a vessel more precious than the female who formed you. If your mother is ignorant of her own descent, I know myself, and am aware whence I am, and I call upon the incorruptible Sophia, who is in the Father, and is the mother of your mother, who has no father, nor any male consort; but a female springing from a female formed you, while ignorant of her own mother, and imagining that she alone existed; but I call upon her mother." And they declare, that when the companions of the Demiurge hear these words, they are greatly agitated, and upbraid their origin and the race of their mother. But he goes into his own place, having thrown off his chain, that is, his animal nature. These, then, are the particulars which have reached us respecting "redemption." But since they differ so widely among themselves both as respects doctrine and tradition, and since those of them who are recognised as being most modern make it their effort daily to invent some new opinion, and to bring out what no one ever before thought of, it is a difficult matter to describe all their opinions. ^1.21 But there is also with the Indians a sect composed of those philosophizing among the Brachmans. They spend a contented existence, abstain both from living creatures and all cooked food, being satisfied with fruits; and not gathering these from the trees, but carrying off those that have fallen to the earth. They subsist upon them, drinking the water of the river Tazabena. But they pass their life naked, affirming that the body has been constituted a covering to the soul by the Deity. These affirm that God is light, not such as one sees, nor such as the sun and fire; but to them the Deity is discourse, not that which finds expression in articulate sounds, but that of the knowledge through which the secret mysteries of nature are perceived by the wise. And this light which they say is discourse, their god, they assert that the Brachmans only know on account of their alone rejecting all vanity of opinion which is the soul's ultimate covering. These despise death, and always in their own peculiar language call God by the name which we have mentioned previously, and they send up hymns (to him). But neither are there women among them, nor do they beget children. But they who aim at a life similar to these, after they have crossed over to the country on the opposite side of the river, continue to reside there, returning no more; and these also are called Brachmans. But they do not pass their life similarly, for there are also in the place women, of whom those that dwell there are born, and in turn beget children. And this discourse which they name God they assert to be corporeal, and enveloped in a body outside himself, just as if one were wearing a sheep's skin, but that on divesting himself of body that he would appear clear to the eye. But the Brachmans say that there is a conflict in the body that surrounds them, (and they consider that the body is for them full of conflicts); in opposition to which, as if marshalled for battle against enemies, they contend, as we have already explained. And they say that all men are captive to their own congenital struggles, viz., sensuality and inchastity, gluttony, anger, joy, sorrow, concupiscence, and such like. And he who has reared a trophy over these, alone goes to God; wherefore the Brachmans deify Dandamis, to whom Alexander the Macedonian paid a visit, as one who had proved victorious in the bodily conflict. But they bear down on Calanus as having profanely withdrawn from their philosophy. But the Brachmans, putting off the body, like fishes jumping out of water into the pure air, behold the sun. " '^1.22.1 The rule of truth which we hold, is, that there is one God Almighty, who made all things by His Word, and fashioned and formed, out of that which had no existence, all things which exist. Thus saith the Scripture, to that effect "By the Word of the Lord were the heavens established, and all the might of them, by the spirit of His mouth." And again, "All things were made by Him, and without Him was nothing made." There is no exception or deduction stated; but the Father made all things by Him, whether visible or invisible, objects of sense or of intelligence, temporal, on account of a certain character given them, or eternal; and these eternal things He did not make by angels, or by any powers separated from His Ennoea. For God needs none of all these things, but is He who, by His Word and Spirit, makes, and disposes, and governs all things, and commands all things into existence,--He who formed the world (for the world is of all),--He who fashioned man,--He who is the God of Abraham, and the God of Isaac, and the God of Jacob, above whom there is no other God, nor initial principle, nor power, nor pleroma,--He is the Father of our Lord Jesus Christ, as we shall prove. Holding, therefore, this rule, we shall easily show, notwithstanding the great variety and multitude of their opinions, that these men have deviated from the truth; for almost all the different sects of heretics admit that there is one God; but then, by their pernicious doctrines, they change this truth into error, even as the Gentiles do through idolatry,--thus proving themselves ungrateful to Him that created them. Moreover, they despise the workmanship of God, speaking against their own salvation, becoming their own bitterest accusers, and being false witnesses against themselves. Yet, reluctant as they may be, these men shall one day rise again in the flesh, to confess the power of Him who raises them from the dead; but they shall not be numbered among the righteous on account of their unbelief. ^1.22.2 Since, therefore, it is a complex and multiform task to detect and convict all the heretics, and since our design is to reply to them all according to their special characters, we have judged it necessary, first of all, to give an account of their source and root, in order that, by getting a knowledge of their most exalted Bythus, thou mayest understand the nature of the tree which has produced such fruits. ^1.22 And the Celtic Druids investigated to the very highest point the Pythagorean philosophy, after Zamolxis, by birth a Thracian, a servant of Pythagoras, became to them the originator of this discipline. Now after the death of Pythagoras, Zamolxis, repairing there, became to them the originator of this philosophy. The Celts esteem these as prophets and seers, on account of their foretelling to them certain (events), from calculations and numbers by the Pythagorean art; on the methods of which very art also we shall not keep silence, since also from these some have presumed to introduce heresies; but the Druids resort to magical rites likewise. ^1.23.2 Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials:--Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind, the mother of all, by whom, in the beginning, he conceived in his mind the thought of forming angels and archangels. For this Ennoea leaping forth from him, and comprehending the will of her father, descended to the lower regions of space, and generated angels and powers, by whom also he declared this word was formed. But after she had produced them, she was detained by them through motives of jealousy, because they were unwilling to be looked upon as the progeny of any other being. As to himself, they had no knowledge of him whatever; but his Ennoea was detained by those powers and angels who had been produced by her. She suffered all kinds of contumely from them, so that she could not return upwards to her father, but was even shut up in a human body, and for ages passed in succession from one female body to another, as from vessel to vessel. She was, for example, in that Helen on whose account the Trojan war was undertaken; for whose sake also Stesichorus was struck blind, because he had cursed her in his verses, but afterwards, repenting and writing what are called palinodes, in which he sang her praise, he was restored to sight. Thus she, passing from body to body, and suffering insults in every one of them, at last became a common prostitute; and she it was that was meant by the lost sheep. ^1.23 But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean\'s surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth\'s recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. < ^1.24.5 Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to the question regarding meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau. ^1.25.4 So unbridled is their madness, that they declare they have in their power all things which are irreligious and impious, and are at liberty to practise them; for they maintain that things are evil or good, simply in virtue of human opinion. They deem it necessary, therefore, that by means of transmigration from body to body, souls should have experience of every kind of life as well as every kind of action (unless, indeed, by a single incarnation, one may be able to prevent any need for others, by once for all, and with equal completeness, doing all those things which we dare not either speak or hear of, nay, which we must not even conceive in our thoughts, nor think credible, if any such thing is mooted among those persons who are our fellow-citizens), in order that, as their writings express it, their souls, having made trial of every kind of life, may, at their departure, not be wanting in any particular. It is necessary to insist upon this, lest, on account of some one thing being still wanting to their deliverance, they should be compelled once more to become incarnate. They affirm that for this reason Jesus spoke the following parable:--"Whilst thou art with thine adversary in the way, give all diligence, that thou mayest be delivered from him, lest he give thee up to the judge, and the judge surrender thee to the officer, and he cast thee into prison. Verily, I say unto thee, thou shalt not go out thence until thou pay the very last farthing." They also declare the "adversary" is one of those angels who are in the world, whom they call the Devil, maintaining that he was formed for this purpose, that he might lead those souls which have perished from the world to the Supreme Ruler. They describe him also as being chief among the makers of the world, and maintain that he delivers such souls as have been mentioned to another angel, who ministers to him, that he may shut them up in other bodies; for they declare that the body is "the prison." Again, they interpret these expressions, "Thou shalt not go out thence until thou pay the very last farthing," as meaning that no one can escape from the power of those angels who made the world, but that he must pass from body to body, until he has experience of every kind of action which can be practised in this world, and when nothing is longer wanting to him, then his liberated soul should soar upwards to that God who is above the angels, the makers of the world. In this way also all souls are saved, whether their own which, guarding against all delay, participate in all sorts of actions during one incarnation, or those, again, who, by passing from body to body, are set free, on fulfilling and accomplishing what is requisite in every form of life into which they are sent, so that at length they shall no longer be shut in the body. ^1.27.1 Cerdo was one who took his system from the followers of Simon, and came to live at Rome in the time of Hyginus, who held the ninth place in the episcopal succession from the apostles downwards. He taught that the God proclaimed by the law and the prophets was not the Father of our Lord Jesus Christ. For the former was known, but the latter unknown; while the one also was righteous, but the other benevolent. ^1.27.2 Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world, and coming into Judaea in the times of Pontius Pilate the governor, who was the procurator of Tiberius Caesar, was manifested in the form of a man to those who were in Judaea, abolishing the prophets and the law, and all the works of that God who made the world, whom also he calls Cosmocrator. Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, in which the Lord is recorded as most dearly confessing that the Maker of this universe is His Father. He likewise persuaded his disciples that he himself was more worthy of credit than are those apostles who have handed down the Gospel to us, furnishing them not with the Gospel, but merely a fragment of it. In like manner, too, he dismembered the Epistles of Paul, removing all that is said by the apostle respecting that God who made the world, to the effect that He is the Father of our Lord Jesus Christ, and also those passages from the prophetical writings which the apostle quotes, in order to teach us that they announced beforehand the coming of the Lord. ^1.27.4 But since this man is the only one who has dared openly to mutilate the Scriptures, and unblushingly above all others to inveigh against God, I purpose specially to refute him, convicting him out of his own writings; and, with the help of God, I shall overthrow him out of those discourses of the Lord and the apostles, which are of authority with him, and of which he makes use. At present, however, I have simply been led to mention him, that thou mightest know that all those who in any way corrupt the truth, and injuriously affect the preaching of the Church, are the disciples and successors of Simon Magus of Samaria. Although they do not confess the name of their master, in order all the more to seduce others, yet they do teach his doctrines. They set forth, indeed, the name of Christ Jesus as a sort of lure, but in various ways they introduce the impieties of Simon; and thus they destroy multitudes, wickedly disseminating their own doctrines by the use of a good name, and, through means of its sweetness and beauty, extending to their hearers the bitter and maligt poison of the serpent, the great author of apostasy?' "^1.28.1 Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them--indeed, we may say all--desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. To give an example: Springing from Saturninus and Marcion, those who are called Encratites (self-controlled) preached against marriage, thus setting aside the original creation of God, and indirectly blaming Him who made the male and female for the propagation of the human race. Some of those reckoned among them have also introduced abstinence from animal food, thus proving themselves ungrateful to God, who formed all things. They deny, too, the salvation of him who was first created. It is but lately, however, that this opinion has been invented among them. A certain man named Tatian first introduced the blasphemy. He was a hearer of Justin's, and as long as he continued with him he expressed no such views; but after his martyrdom he separated from the Church, and, excited and puffed up by the thought of being a teacher, as if he were superior to others, he composed his own peculiar type of doctrine. He invented a system of certain invisible AEons, like the followers of Valentinus; while, like Marcion and Saturninus, he declared that marriage was nothing else than corruption and fornication. But his denial of Adam's salvation was an opinion due entirely to himself." '^1.28.2 Others, again, following upon Basilides and Carpocrates, have introduced promiscuous intercourse and a plurality of wives, and are indifferent about eating meats sacrificed to idols, maintaining that God does not greatly regard such matters. But why continue? For it is an impracticable attempt to mention all those who, in one way or another, have fallen away from the truth. ^1.29.1 Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, as was requested, come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s thus formed, rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos.' "^1.30.5 They have also given names to the several persons in their system of falsehood, such as the following: he who was the first descendant of the mother is called Ialdabaoth; he, again, descended from him, is named Iao; he, from this one, is called Sabaoth; the fourth is named Adoneus; the fifth, Eloeus; the sixth, Oreus; and the seventh and last of all, Astanphaeus. Moreover, they represent these heavens, potentates, powers, angels, and creators, as sitting in their proper order in heaven, according to their generation, and as invisibly ruling over things celestial and terrestrial. The first of them, namely Ialdabaoth, holds his mother in contempt, inasmuch as he produced sons and grandsons without the permission of any one, yea, even angels, archangels, powers, potentates, and dominions. After these things had been done, his sons turned to strive and quarrel with him about the supreme power,--conduct which deeply grieved Ialdabaoth, and drove him to despair. In these circumstances, he cast his eyes upon the subjacent dregs of matter, and fixed his desire upon it, to which they declare his son owes his origin. This son is Nous himself, twisted into the form of a serpent; and hence were derived the spirit, the soul, and all mundane things: from this too were generated all oblivion, wickedness, emulation, envy, and death. They declare that the father imparted still greater crookedness to this serpent-like and contorted Nous of theirs, when he was with their father in heaven and Paradise. ^1.30.7 But Ialdabaoth, feeling envious at this, was pleased to form the design of again emptying man by means of woman, and produced a woman from his own enthymesis, whom that Prunicus above mentioned laying hold of, imperceptibly emptied her of power. But the others coming and admiring her beauty, named her Eve, and falling in love with her, begat sons by her, whom they also declare to be the angels. But their mother (Sophia) cunningly devised a scheme to seduce Eve and Adam, by means of the serpent, to transgress the command of Ialdabaoth. Eve listened to this as if it had proceeded from a son of God, and yielded an easy belief. She also persuaded Adam to eat of the tree regarding which God had said that they should not eat of it. They then declare that, on their thus eating, they attained to the knowledge of that power which is above all, and departed from those who had created them. When Prunicus perceived that the powers were thus baffled by their own creature, she greatly rejoiced, and again cried out, that since the father was incorruptible, he (Ialdabaoth) who formerly called himself the father was a liar; and that, while Anthropos and the first woman (the Spirit) existed previously, this one (Eve) sinned by committing adultery. ^1.30.15 Such are the opinions which prevail among these persons, by whom, like the Lernaean hydra, a many-headed beast has been generated from the school of Valentinus. For some of them assert that Sophia herself became the serpent; on which account she was hostile to the creator of Adam, and implanted knowledge in men, for which reason the serpent was called wiser than all others. Moreover, by the position of our intestines, through which the food is conveyed, and by the fact that they possess such a figure, our internal configuration in the form of a serpent reveals our hidden generatrix. ^1.31.1 Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas. ^1.31.2 I have also made a collection of their writings in which they advocate the abolition of the doings of Hystera. Moreover, they call this Hystera the creator of heaven and earth. They also hold, like Carpocrates, that men cannot be saved until they have gone through all kinds of experience. An angel, they maintain, attends them in every one of their sinful and abominable actions, and urges them to venture on audacity and incur pollution. Whatever may be the nature of the action, they declare that they do it in the name of the angel, saying, "O thou angel, I use thy work; O thou power, I accomplish thy operation !" And they maintain that this is "perfect knowledge," without shrinking to rush into such actions as it is not lawful even to name. ^1.31.3 It was necessary clearly to prove, that, as their very opinions and regulations exhibit them, those who are of the school of Valentinus derive their origin from such mothers, fathers, and ancestors, and also to bring forward their doctrines, with the hope that perchance some of them, exercising repentance and returning to the only Creator, and God the Former of the universe, may obtain salvation, and that others may not henceforth be drown away by their wicked, although plausible, persuasions, imagining that they will obtain from them the knowledge of some greater and more sublime mysteries. But let them rather, learning to good effect from us the wicked tenets of these men, look with contempt upon their doctrines, while at the same time they pity those who, still cleaving to these miserable and baseless fables, have reached such a pitch of arrogance as to reckon themselves superior to all others on account of such knowledge, or, as it should rather be called, ignorance. They have now been fully exposed; and simply to exhibit their sentiments, is to obtain a victory over them. ^1.31.4 Wherefore I have laboured to bring forward, and make clearly manifest, the utterly ill-conditioned carcase of this miserable little fox. For there will not now be need of many words to overturn their system of doctrine, when it has been made manifest to all. It is as when, on a beast hiding itself in a wood, and by rushing forth from it is in the habit of destroying multitudes, one who beats round the wood and thoroughly explores it, so as to compel the animal to break cover, does not strive to capture it, seeing that it is truly a ferocious beast; but those present can then watch and avoid its assaults, and can cast darts at it from all sides, and wound it, and finally slay that destructive brute. So, in our case, since we have brought their hidden mysteries, which they keep in silence among themselves, to the light, it will not now be necessary to use many words in destroying their system of opinions. For it is now in thy power, and in the power of all thy associates, to familiarize yourselves with what has been said, to overthrow their wicked and undigested doctrines, and to set forth doctrines agreeable to the truth. Since then the case is so, I shall, according to promise, and as my ability serves, labour to overthrow them, by refuting them all in the following book. Even to give an account of them is a tedious affair, as thou seest. But I shall furnish means for overthrowing them, by meeting all their opinions in the order in which they have been described, that I may not only expose the wild beast to view, but may inflict wounds upon it from every side. ^2.14.5 Moreover, as to their saying that the Saviour was formed out of all the AEons, by every one of them depositing, so to speak, in Him his own special flower, they bring forward nothing new that may not be found in the Pandora of Hesiod. For what he says respecting her, these men insinuate concerning the Saviour, bringing Him before us as Pandoros (All-gifted), as if each of the AEons had bestowed on Him what He possessed in the greatest perfection. Again, their opinion as to the indifference of eating of meats and other actions, and as to their thinking that, from the nobility of their nature, they can in no degree at all contract pollution, whatever they eat or perform, they have derived it from the Cynics, since they do in fact belong to the same society as do these philosophers. They also strive to transfer to the treatment of matters of faith that hairsplitting and subtle mode of handling questions which is, in fact, a copying of Aristotle. ^2.14.8 Thus far, then, by means of ascribing to their AEons human feelings, and by the fact that they largely coincide in their language with many of those who are ignorant of God, they have been seen plausibly drawing a certain number away from the truth. They lead them on by the use of those expressions with which they have been familiar, to that sort of discourse which treats of all things, setting forth the production of the Word of God, and of Zoe, and of Nous, and bringing into the world, as it were, the successive emanations of the Deity. The views, again, which they propound, without either plausibility or parade, are simply lies from beginning to end. Just as those who, in order to lure and capture any kind of animals, place their accustomed food before them, gradually drawing them on by means of the familiar aliment, until at length they seize it, but, when they have taken them captive, they subject them to the bitterest of bendage, and drag them along with violence whithersoever they please; so also do these men gradually and gently persuading others, by means of their plausible speeches, to accept of the emission which has been mentioned, then bring forward things which are not consistent, and forms of the remaining emissions which are not such as might have been expected. They declare, for instance, that ten AEons were sent forth by Logos and Zoe, while from Anthropos and Ecclesia there proceeded twelve, although they have neither proof, nor testimony, nor probability, nor anything whatever of such a nature to support these assertions; and with equal folly and audacity do they wish it to be believed that from Logos and Zoe, being AEons, were sent forth Bythus and Mixis, Ageratos and Henosis, Autophyes and Hedone, Acinetos and Syncrasis, Monogenes and Macaria. Moreover, as they affirm, there were sent forth, in a similar way, from Anthropos and Ecclesia, being AEons, Paracletas and Pistis, Patricos and Elpis, Metricos and Agape, Ainos and Synesis, Ecclesiasticus and Macariotes, Theletos and Sophia. ^2.15.3 The account which we give of creation is one harmonious with that regular order of things prevailing in the world, for this scheme of ours is adapted to the things which have actually been made; but it is a matter of necessity that they, being unable to assign any reason belonging to the things themselves, with regard to those beings that existed before creation, and were perfected by themselves, should fall into the greatest perplexity. For, as to the points on which they interrogate us as knowing nothing of creation, they themselves, when questioned in turn respecting the Pleroma, either make mention of mere human feelings, or have recourse to that sort of speech which bears only upon that harmony observable in creation, improperly giving us replies concerning things which are secondary, and not concerning those which, as they maintain, are primary. For we do not question them concerning that harmony which belongs to creation, nor concerning human feelings; but because they must acknowledge, as to their octiform, deciform, and duodeciform Pleroma (the image of which they declare creation to be), that their Father formed it of that figure vainly and thoughtlessly, and must ascribe to Him deformity, if He made anything without a reason. Or, again, if they declare that the Pleroma was so produced in accordance with the foresight of the Father, for the sake of creation, as if He had thus symmetrically arranged its very essence, then it follows that the Pleroma can no longer be regarded as having been formed on its own account, but for the sake of that creation which was to be its image as possessing its likeness (just as the clay model is not moulded for its own sake, but for the sake of the statue in brass, or gold, or silver about to be formed), then creation will have greater honour than the Pleroma, if, for its sake, those things above were produced. ^2.26.3 But if any one should ask us whether every number of all the things which have been made, and which are made, is known to God, and whether every one of these numbers has, according to His providence, received that special amount which it contains; and on our agreeing that such is the case, and acknowledging that not one of the things which have been, or are, or shall be made, escapes the knowledge of God, but that through His providence every one of them has obtained its nature, and rank, and number, and special quantity, and that nothing whatever either has been or is produced in vain or accidentally, but with exceeding suitability to the purpose intended, and in the exercise of transcendent knowledge, and that it was an admirable and truly divine intellect which could both distinguish and bring forth the proper causes of such a system: if, I say, any one, on obtaining our adherence and consent to this, should proceed to reckon up the sand and pebbles of the earth, yea also the waves of the sea and the stars of heaven, and should endeavour to think out the causes of the number which he imagines himself to have discovered, would not his labour be in vain, and would not such a man be justly declared mad, and destitute of reason, by all possessed of common sense? And the more he occupied himself beyond others in questions of this kind, and the more he imagines himself to find out beyond others, styling them unskilful, ignorant, and animal beings, because they do not enter into his so useless labour, the more is he in reality insane, foolish, struck as it were with a thunderbolt, since indeed he does in no one point own himself inferior to God; but, by the knowledge which he imagines himself to have discovered, he changes God Himself, and exalts his own opinion above the greatness of the Creator. ^2.27.1 A sound mind, and one which does not expose its possessor to danger, and is devoted to piety and the love of truth, will eagerly meditate upon those things which God has placed within the power of mankind, and has subjected to our knowledge, and will make advancement in acquaintance with them, rendering the knowledge of them easy to him by means of daily study. These things are such as fall plainly under our observation, and are clearly and unambiguously in express terms set forth in the Sacred Scriptures. And therefore the parables ought not to be adapted to ambiguous expressions. For, if this be not done, both he who explains them will do so without danger, and the parables will receive a like interpretation from all, and the body of truth remains entire, with a harmonious adaptation of its members, and without any collision of its several parts. But to apply expressions which are not clear or evident to interpretations of the parables, such as every one discovers for himself as inclination leads him, is absurd. For in this way no one will possess the rule of truth; but in accordance with the number of persons who explain the parables will be found the various systems of truth, in mutual opposition to each other, and setting forth antagonistic doctrines, like the questions current among the Gentile philosophers. ^2.27.2 According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement made to them; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, in fine, to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas. ^2.28.4 For consider, all ye who invent such opinions, since the Father Himself is alone called God, who has a real existence, but whom ye style the Demiurge; since, moreover, the Scriptures acknowledge Him alone as God; and yet again, since the Lord confesses Him alone as His own Father, and knows no other, as I shall show from His very words,-- when ye style this very Being the fruit of defect, and the offspring of ignorance, and describe Him as being ignorant of those things which are above Him, with the various other allegations which you make regarding Him,--consider the terrible blasphemy ye are thus guilty of against Him who truly is God. Ye seem to affirm gravely and honestly enough that ye believe in God; but then, as ye are utterly unable to reveal any other God, ye declare this very Being in whom ye profess to believe, the fruit of defect and the offspring of ignorance. Now this blindness and foolish talking flow to you from the fact that ye reserve nothing for God, but ye wish to proclaim the nativity and production both of God Himself, of His Ennoea, of His Logos, and Life, and Christ; and ye form the idea of these from no other than a mere human experience; not understanding, as I said before, that it is possible, in the case of man, who is a compound being, to speak in this way of the mind of man and the thought of man; and to say that thought (ennoea) springs from mind (sensus), intention (enthymesis) again from thought, and word (logos) from intention (but which logos? for there is among the Greeks one logos which is the principle that thinks, and another which is the instrument by means of which thought is expressed); and to say that a man sometimes is at rest and silent, while at other times he speaks and is active. But since God is all mind, all reason, all active spirit, all light, and always exists one and the same, as it is both beneficial for us to think of God, and as we learn regarding Him from the Scriptures, such feelings and divisions of operation cannot fittingly be ascribed to Him. For our tongue, as being carnal, is not sufficient to minister to the rapidity of the human mind, inasmuch as that is of a spiritual nature, for which reason our word is restrained within us, and is not at once expressed as it has been conceived by the mind, but is uttered by successive efforts, just as the tongue is able to serve it. ^2.28.7 But we shall not be wrong if we affirm the same thing also concerning the substance of matter, that God produced it. For we have learned from the Scriptures that God holds the supremacy over all things. But whence or in what way He produced it, neither has Scripture anywhere declared; nor does it become us to conjecture, so as, in accordance with our own opinions, to form endless conjectures concerning God, but we should leave such knowledge in the hands of God Himself. In like manner, also, we must leave the cause why, while all things were made by God, certain of His creatures sinned and revolted from a state of submission to God, and others, indeed the great majority, persevered, and do still persevere, in willing subjection to Him who formed them, and also of what nature those are who sinned, and of what nature those who persevere,--we must, I say, leave the cause of these things to God and His Word, to whom alone He said, "Sit at my right hand, until I make Thine enemies Thy footstool." But as for us, we still dwell upon the earth, and have not yet sat down upon His throne. For although the Spirit of the Saviour that is in Him "searcheth all things, even the deep things of God," yet as to us "there are diversities of gifts, differences of administrations, and diversities of operations;" and we, while upon the earth, as Paul also declares, "know in part, and prophesy in part." Since, therefore, we know but in part, we ought to leave all sorts of difficult questions in the hands of Him who in some measure, and that only, bestows grace on us. That eternal fire, for instance, is prepared for sinners, both the Lord has plainly declared, and the rest of the Scriptures demonstrate. And that God fore-knew that this would happen, the Scriptures do in like manner demonstrate, since He prepared eternal fire from the beginning for those who were afterwards to transgress His commandments; but the cause itself of the nature of such transgressors neither has any Scripture informed us, nor has an apostle told us, nor has the Lord taught us. It becomes us, therefore, to leave the knowledge of this matter to God, even as the Lord does of the day and hour of judgment, and not to rush to such an extreme of danger, that we will leave nothing in the hands of God, even though we have received only a measure of grace from Him in this world. But when we investigate points which are above us, and with respect to which we cannot reach satisfaction, it is absurd that we should display such an extreme of presumption as to lay open God, and things which are not yet discovered, as if already we had found out, by the vain talk about emissions, God Himself, the Creator of all things, and to assert that He derived His substance from apostasy and ignorance, so as to frame an impious hypothesis in opposition to God. ^2.28.9 But if any lover of strife contradict what I have said, and also what the apostle affirms, that "we know in part, and prophesy in part," and imagine that he has acquired not a partial, but a universal, knowledge of all that exists,--being such an one as Valentinus, or Ptolemaeus, or Basilides, or any other of those who maintain that they have searched out the deep things of God,--let him not (arraying himself in vainglory) boast that he has acquired greater knowledge than others with respect to those things which are invisible, or cannot be placed under our observation; but let him, by making diligent inquiry, and obtaining information from the Father, tell us the reasons (which we know not) of those things which are in this world,--as, for instance, the number of hairs on his own head, and the sparrows which are captured day by day, and such other points with which we are not previously acquainted,--so that we may credit him also with respect to more important points. But if those who are perfect do not yet understand the very things in their hands, and at their feet, and before their eyes, and on the earth, and especially the rule followed with respect to the hairs of their head, how can we believe them regarding things spiritual, and super-celestial, and those which, with a vain confidence, they assert to be above God? So much, then, I have said concerning numbers, and names, and syllables, and questions respecting such things as are above our comprehension, and concerning their improper expositions of the parables: I add no more on these points, since thou thyself mayest enlarge upon them. ^2.30.9 Justly, therefore, do we convict them of having departed far and wide from the truth. For if the Saviour formed the things which have been made, by means of him (the Demiurge), he is proved in that case not to be inferior but superior to them, since he is found to have been the former even of themselves; for they, too, have a place among created things. How, then, can it be argued that these men indeed are spiritual, but that he by whom they were created is of an animal nature? Or, again, if (which is indeed the only true supposition, as I have shown by numerous arguments of the very clearest nature) He (the Creator) made all things freely, and by His own power, and arranged and finished them, and His will is the substance of all things, then He is discovered to be the one only God who created all things, who alone is Omnipotent, and who is the only Father rounding and forming all things, visible and invisible, such as may be perceived by our senses and such as cannot, heavenly and earthly, "by the word of His power;" and He has fitted and arranged all things by His wisdom, while He contains all things, but He Himself can be contained by no one: He is the Former, He the Builder, He the Discoverer, He the Creator, He the Lord of all; and there is no one besides Him, or above Him, neither has He any mother, as they falsely ascribe to Him; nor is there a second God, as Marcion has imagined; nor is there a Pleroma of thirty Aeons, which has been shown a vain supposition; nor is there any such being as Bythus or Proarche; nor are there a series of heavens; nor is there a virginal light, nor an unnameable Aeon, nor, in fact, any one of those things which are madly dreamt of by these, and by all the heretics. But there is one only God, the Creator--He who is above every Principality, and Power, and Dominion, and Virtue: He is Father, He is God, He the Founder, He the Maker, He the Creator, who made those things by Himself, that is, through His Word and His Wisdom--heaven and earth, and the seas, and all things that are in them: He is just; He is good; He it is who formed man, who planted paradise, who made the world, who gave rise to the flood, who saved Noah; He is the God of Abraham, and the God of Isaac, and the God of Jacob, the God of the living: He it is whom the law proclaims, whom the prophets preach, whom Christ reveals, whom the apostles make known s to us, and in whom the Church believes. He is the Father of our Lord Jesus Christ: through His Word, who is His Son, through Him He is revealed and manifested to all to whom He is revealed; for those only know Him to whom the Son has revealed Him. But the Son, eternally co-existing with the Father, from of old, yea, from the beginning, always reveals the Father to Angels, Archangels, Powers, Virtues, and all to whom He wills that God should be revealed. ^2.31.1 Those, then, who are of the school of Valentinus being overthrown, the whole multitude of heretics are, in fact, also subverted. For all the arguments I have advanced against their Pleroma, and with respect to those things which are beyond it, showing how the Father of all is shut up and circumscribed by that which is beyond Him (if, indeed, there be anything beyond Him), and how there is an absolute necessity on their theory to conceive of many Fathers, and many Pleromas, and many creations of worlds, beginning with one set and ending with another, as existing on every side; and that all the beings referred to continue in their own domains, and do not curiously intermeddle with others, since, indeed, no common interest nor any fellowship exists between them; and that there is no other God of all, but that that name belongs only to the Almighty;--all these arguments, I say, will in like manner apply against those who are of the school of Marcion, and Simon, and Meander, or whatever others there may be who, like them, cut off that creation with which we are connected from the Father. The arguments, again, which I have employed against those who maintain that the Father of all no doubt contains all things, but that the creation to which we belong was not formed by Him, but by a certain other power, or by angels having no knowledge of the Propator, who is surrounded as a centre by the immense extent of the universe, just as a stain is by the surrounding cloak; when I showed that it is not a probable supposition that any other being than the Father of all formed that creation to which we belong,--these same arguments will apply against the followers of Saturninus, Basilides, Carpocrates, and the rest of the Gnostics, who express similar opinions. Those statements, again, which have been made with respect to the emanations, and the Aeons, and the supposed state of degeneracy, and the inconstant character of their Mother, equally overthrow Basilides, and all who are falsely styled Gnostics, who do, in fact, just repeat the same views under different names, but do, to a greater extent than the former, transfer those things which lie outside of the truth to the system of their own doctrine. And the remarks I have made respecting numbers will also apply against all those who misappropriate things belonging to the truth for the support of a system of this kind. And all that has been said respecting the Creator (Demiurge) to show that he alone is God and Father of all, and whatever remarks may yet be made in the following books, I apply against the heretics at large. The more moderate and reasonable among them thou wilt convert and convince, so as to lead them no longer to blaspheme their Creator, and Maker, and Sustainer, and Lord, nor to ascribe His origin to defect and ignorance; but the fierce, and terrible, and irrational among them thou wilt drive far from thee, that you may no longer have to endure their idle loquaciousness. ^2.32.4 If, however, they maintain that the Lord, too, performed such works simply in appearance, we shall refer them to the prophetical writings, and prove from these both that all things were thus predicted regarding Him, and did take place undoubtedly, and that He is the only Son of God. Wherefore, also, those who are in truth His disciples, receiving grace from Him, do in His name perform miracles, so as to promote the welfare of other men, according to the gift which each one has received from Him. For some do certainly and truly drive out devils, so that those who have thus been cleansed from evil spirits frequently both believe in Christ, and join themselves to the Church. Others have foreknowledge of things to come: they see visions, and utter prophetic expressions. Others still, heal the sick by laying their hands upon them, and they are made whole. Yea, moreover, as I have said, the dead even have been raised up, and remained among us for many years. And what shall I more say? It is not possible to name the number of the gifts which the Church, scattered throughout the whole world, has received from God, in the name of Jesus Christ, who was crucified under Pontius Pilate, and which she exerts day by day for the benefit of the Gentiles, neither practising deception upon any, nor taking any reward from them Ion account of such miraculous interpositions. For as she has received freely from God, freely also does she minister to others. ^3.1.1 WE have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, the apostles were invested with power from on high when the Holy Spirit came down upon them, were filled from all His gifts, and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things sent from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia. ^3.2.1 When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and assert that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For they allege that the truth was not delivered by means of written documents, but viva voce: wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself. ^3.2.2 But, again, when we refer them to that tradition which originates from the apostles, and which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For they maintain that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition. ^3.3.3 The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing in his ears, and their traditions before his eyes. Nor was he alone in this, for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth. ^3.3.4 But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried on earth a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." There is also a very powerful Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.' "^3.4.3 For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, had any of those maligt-minded people, whom I have above enumerated, any being previous to the initiators and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take rise from Meder, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church." "^3.11.3 But, according to these men, neither was the Word made flesh, nor Christ, nor the Saviour (Soter), who was produced from the joint contributions of all the Aeons. For they will have it, that the Word and Christ never came into this world; that the Saviour, too, never became incarnate, nor suffered, but that He descended like a dove upon the dispensational Jesus; and that, as soon as He had declared the unknown Father, He did again ascend into the Pleroma. Some, however, make the assertion, that this dispensational Jesus did become incarnate, and suffered, whom they represent as having passed through Mary just as water through a tube; but others allege him to be the Son of the Demiurge, upon whom the dispensational Jesus descended; while others, again, say that Jesus was born from Joseph and Mary, and that the Christ from above descended upon him, being without flesh, and impassible. But according to the opinion of no one of the heretics was the Word of God made flesh. For if any one carefully examines the systems of them all, he will find that the Word of God is brought in by all of them as not having become incarnate (sine carne) and impassible, as is also the Christ from above. Others consider Him to have been manifested as a transfigured man; but they maintain Him to have been neither born nor to have become incarnate; whilst others hold that He did not assume a human form at all, but that, as a dove, He did descend upon that Jesus who was born from Mary. Therefore the Lord\'s disciple, pointing them all out as false witnesses, says, "And the Word was made flesh, and dwelt among us."' "^3.11.7 Such, then, are the first principles of the Gospel: that there is one God, the Maker of this universe; He who was also announced by the prophets, and who by Moses set forth the dispensation of the law,--principles which proclaim the Father of our Lord Jesus Christ, and ignore any other God or Father except Him. So firm is the ground upon which these Gospels rest, that the very heretics themselves bear witness to them, and, starting from these documents, each one of them endeavours to establish his own peculiar doctrine. For the Ebionites, who use Matthew's Gospel only, are confuted out of this very same, making false suppositions with regard to the Lord. But Marcion, mutilating that according to Luke, is proved to be a blasphemer of the only existing God, from those passages which he still retains. Those, again, who separate Jesus from Christ, alleging that Christ remained impassible, but that it was Jesus who suffered, preferring the Gospel by Mark, if they read it with a love of truth, may have their errors rectified. Those, moreover, who follow Valentinus, making copious use of that according to John, to illustrate their conjunctions, shall be proved to be totally in error by means of this very Gospel, as I have shown in the first book. Since, then, our opponents do bear testimony to us, and make use of these documents, our proof derived from them is firm and true." '^3.11.9 These things being so, all who destroy the form of the Gospel are vain, unlearned, and also audacious; those, I mean, who represent the aspects of the Gospel as being either more in number than as aforesaid, or, on the other hand, fewer. The former class do so, that they may seem to have discovered more than is of the truth; the latter, that they may set the dispensations of God aside. For Marcion, rejecting the entire Gospel, yea rather, cutting himself off from the Gospel, boasts that he has part in the blessings of the Gospel. Others, again (the Montanists), that they may set at nought the gift of the Spirit, which in the latter times has been, by the good pleasure of the Father, poured out upon the human race, do not admit that aspect of the evangelical dispensation presented by John\'s Gospel, in which the Lord promised that He would send the Paraclete; but set aside at once both the Gospel and the prophetic Spirit. Wretched men indeed! who wish to be pseudo- prophets, forsooth, but who set aside the gift of prophecy from the Church; acting like those (the Encratitae) who, on account of such as come in hypocrisy, hold themselves aloof from the communion of the brethren. We must conclude, moreover, that these men (the Montanists) can not admit the Apostle Paul either. For, in his Epistle to the Corinthians, he speaks expressly of prophetical gifts, and recognises men and women prophesying in the Church. Sinning, therefore, in all these particulars, against the Spirit of God, they fall into the irremissible sin. But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing "the Gospel of Truth," though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. For if what they have published is the Gospel of truth, and yet is totally unlike those which have been handed down to us from the apostles, any who please may learn, as is shown from the Scriptures themselves, that that which has been handed down from the apostles can no longer be reckoned the Gospel of truth. But that these Gospels alone are true and reliable, and admit neither an increase nor diminution of the aforesaid number, I have proved by so many and such arguments. For, since God made all things in due proportion and adaptation, it was fit also that the outward aspect of the Gospel should be well arranged and harmonized. The opinion of those men, therefore, who handed the Gospel down to us, having been investigated, from their very fountainheads, let us proceed also to the remaining apostles, and inquire into their doctrine with regard to God; then, in due course we shall listen to the very words of the Lord. ^3.12.5 They were confounded, therefore, both by this instance of healing ("for the man was above forty years old on whom this miracle of healing took place"), and by the doctrine of the apostles, and by the exposition of the prophets, when the chief priests had sent away Peter and John. These latter returned to the rest of their fellow-apostles and disciples of the Lord, that is, to the Church, and related what had occurred, and how courageously they had acted in the name of Jesus. The whole Church, it is then said, "when they had heard that, lifted up the voice to God with one accord, and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is; who, through the Holy Ghost, by the mouth of our father David, Thy servant, hast said, Why did the heathen rage, and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ. For of a truth, in this city, against Thy holy Son Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, to do whatsoever Thy hand and Thy counsel determined before to be done." These are the voices of the Church from which every Church had its origin; these are the voices of the metropolis of the citizens of the new covet; these are the voices of the apostles; these are voices of the disciples of the Lord, the truly perfect, who, after the assumption of the Lord, were perfected by the Spirit, and called upon the God who made heaven, and earth, and the sea,--who was announced by the prophets,--and Jesus Christ His Son, whom God anointed, and who knew no other God. For at that time and place there was neither Valentinus, nor Marcion, nor the rest of these subverters of the truth, and their adherents. Wherefore God, the Maker of all things, heard them. For it is said, "The place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness" to every one that was willing to believe. "And with great power," it is added, "gave the apostles witness of the resurrection of the Lord Jesus," saying to them, "The God of our fathers raised up Jesus, whom ye seized and slew, hanging Him upon a beam of wood: Him hath God raised up by His right hand to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. And we are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him." "And daily," it is said, "in the temple, and from house to house, they ceased not to teach and preach Christ Jesus," the Son of God. For this was the knowledge of salvation, which renders those who acknowledge His Son\'s advent perfect towards God.' "^3.12.6 But as some of these men impudently assert that the apostles, when preaching among the Jews, could not declare to them another god besides Him in whom they (their hearers) believed, we say to them, that if the apostles used to speak to people in accordance with the opinion instilled into them of old, no one learned the truth from them, nor, at a much earlier date, from the Lord; for they say that He did Himself speak after the same fashion. Wherefore neither do these men themselves know the truth; but since such was their opinion regarding God, they had just received doctrine as they were able to hear it. According to this manner of speaking, therefore, the rule of truth can be with nobody; but all learners will ascribe this practice to all teachers, that just as every person thought, and as far as his capability extended, so was also the language addressed to him. But the advent of the Lord will appear superfluous and useless, if He did indeed come intending to tolerate and to preserve each man's idea regarding God rooted in him from of old. Besides this, also, it was a much heavier task, that He whom the Jews had seen as a man, and had fastened to the cross, should be preached as Christ the Son of God, their eternal King. Since this, however, was so, they certainly did not speak to them in accordance with their old belief. For they, who told them to their face that they were the slayers of the Lord, would themselves also much more boldly preach that Father who is above the Demiurge, and not what each individual bid himself believe respecting God; and the sin was much less, if indeed they had not fastened to the cross the superior Saviour (to whom it behoved them to ascend), since He was impassible. For, as they did not speak to the Gentiles in compliance with their notions, but told them with boldness that their gods were no gods, but the idols of demons; so would they in like manner have preached to the Jews, if they had known another greater or more perfect Father, not nourishing nor strengthening the untrue opinion of these men regarding God. Moreover, while destroying the error of the Gentiles, and bearing them away from their gods, they did not certainly induce another error upon them; but, removing those which were no gods, they pointed out Him who alone was God and the true Father." '^3.12.12 For all those who are of a perverse mind, having been set against the Mosaic legislation, judging it to be dissimilar and contrary to the doctrine of the Gospel, have not applied themselves to investigate the causes of the difference of each covet. Since, therefore, they have been deserted by the paternal love, and puffed up by Satan, being brought over to the doctrine of Simon Magus, they have apostatized in their opinions from Him who is God, and imagined that they have themselves discovered more than the apostles, by finding out another god; and maintained that the apostles preached the Gospel still somewhat under the influence of Jewish opinions, but that they themselves are purer in doctrine, and more intelligent, than the apostles. Wherefore also Marcion and his followers have betaken themselves to mutilating the Scriptures, not acknowledging some books at all; and, curtailing the Gospel according to Luke and the Epistles of Paul, they assert that these are alone authentic, which they have themselves thus shortened. In another work, however, I shall, God granting me strength, refute them out of these which they still retain. But all the rest, inflated with the false name of "knowledge," do certainly recognise the Scriptures; but they pervert the interpretations, as I have shown in the first book. And, indeed, the followers of Marcion do directly blaspheme the Creator, alleging him to be the creator of evils, but holding a more tolerable theory as to his origin, and maintaining that there are two beings, gods by nature, differing from each other,--the one being good, but the other evil. Those from Valentinus, however, while they employ names of a more honourable kind, and set forth that He who is Creator is both Father, and Lord, and God, do nevertheless render their theory or sect more plasphemous, by maintaining that He was not produced from any one of those Aeons within the Pleroma, but from that defect which had been expelled beyond the Pleroma. Ignorance of the Scriptures and of the dispensation of God has brought all these things upon them. And in the course of this work I shall touch upon the cause of the difference of the covets on the one hand, and, on the other hand, of their unity and harmony. ^3.15.2 For this is the subterfuge of false persons, evil seducers, and hypocrites, as they act who are from Valentinus. These men discourse to the multitude about those who belong to the Church, whom they do themselves term "vulgar," and "ecclesiastic." By these words they entrap the more simple, and entice them, imitating our phraseology, that these dupes may listen to them the oftener; and then these are asked regarding us, how it is, that when they hold doctrines similar to ours, we, without cause, keep ourselves aloof from their company; and how it is, that when they say the same things, and hold the same doctrine, we call them heretics? When they have thus, by means of questions, overthrown the faith of any, and rendered them uncontradicting hearers of their own, they describe to them in private the unspeakable mystery of their Pleroma. But they are altogether deceived, who imagine that they may learn from the Scriptural texts adduced by heretics, that doctrine which their words plausibly teach. For error is plausible, and bears a resemblance to the truth, but requires to be disguised; while truth is without disguise, and therefore has been entrusted to children. And if any one of their auditors do indeed demand explanations, or start objections to them, they affirm that he is one not capable of receiving the truth, and not having from above the seed derived from their Mother; and thus really give him no reply, but simply declare that he is of the intermediate regions, that is, belongs to animal natures. But if any one do yield himself up to them like a little sheep, and follows out their practice, and their "redemption," such an one is puffed up to such an extent, that he thinks he is neither in heaven nor on earth, but that he has passed within the Pleroma; and having already embraced his angel, he walks with a strutting gait and a supercilious countece, possessing all the pompous air of a cock. There are those among them who assert that that man who comes from above ought to follow a good course of conduct; wherefore they do also pretend a gravity of demeanour with a certain superciliousness. The majority, however, having become scoffers also, as if already perfect, and living without regard to appearances, yea, in contempt of that which is good, call themselves "the spiritual," and allege that they have already become acquainted with that place of refreshing which is within their Pleroma. ^3.17.4 The Spirit, therefore, descending under the predestined dispensation, and the Son of God, the Only-begotten, who is also the Word of the Father, coming in the fulness of time, having become incarnate in man for the sake of man, and fulfilling all the conditions of human nature, our Lord Jesus Christ being one and the same, as He Himself the Lord doth testify, as the apostles confess, and as the prophets announce,--all the doctrines of these men who have invented putative Ogdoads and Tetrads, and imagined subdivisions of the Lord\'s person, have been proved falsehoods. These men do, in fact, set the Spirit aside altogether; they understand that Christ was one and Jesus another; and they teach that there was not one Christ, but many. And if they speak of them as united, they do again separate them: for they show that one did indeed undergo sufferings, but that the other remained impassible; that the one truly did ascend to the Pleroma, but the other remained in the intermediate place; that the one does truly feast and revel in places invisible and above all name, but that the other is seated with the Demiurge, emptying him of power. It will therefore be incumbent upon thee, and all others who give their attention to this writing, and are anxious about their own salvation, not readily to express acquiescence when they hear abroad the speeches of these men: for, speaking things resembling the doctrine of the faithful, as I have already observed, not only do they hold opinions which are different, but absolutely contrary, and in all points full of blasphemies, by which they destroy those persons who, by reason of the resemblance of the words, imbibe a poison which disagrees with their constitution, just as if one, giving lime mixed with water for milk, should mislead by the similitude of the colour; as a man" superior to me has said, concerning all that in any way corrupt the things of God and adulterate the truth, "Lime is wickedly mixed with the milk of God." ^3.23.8 All therefore speak falsely who disallow his (Adam\'s) salvation, shutting themselves out from life for ever, in that they do not believe that the sheep which had perished has been found. For if it has not been found, the whole human race is still held in a state of perdition. False, therefore, is that, man who first started this idea, or rather, this ignorance and blindness--Tatian. As I have already indicated, this man entangled himself with all the heretics. This dogma, however, has been invented by himself, in order that, by introducing something new, independently of the rest, and by speaking vanity. he might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often made use of by Paul: "In Adam we all die;" ignorant, however, that "where sin abounded, grace did much more abound." Since this, then, has been clearly shown, let all his disciples be put to shame, and let them wrangle about Adam, as if some great gain were to accrue to them if he be not saved; when they profit nothing more by that, even as the serpent also did not profit when persuading man to sin, except to this effect, that he proved him a transgressor, obtaining man as the first-fruits of his own apostasy. But he did not know God\'s power. Thus also do those who disallow Adam\'s salvation gain nothing, except this, that they render themselves heretics and apostates from the truth, and show themselves patrons of the serpent and of death. ^3.24.2 Alienated thus from the truth, they do deservedly wallow in all error, tossed to and fro by it, thinking differently in regard to the same things at different times, and never attaining to a well- grounded knowledge, being more anxious to be sophists of words than disciples of the truth. For they have not been founded upon the one rock, but upon the sand, which has in itself a multitude of stones. Wherefore they also imagine many gods, and they always have the excuse of searching after truth (for they are blind), but never succeed in finding it. For they blaspheme the Creator, Him who is truly God, who also furnishes power to find the truth; imagining that they have discovered another god beyond God, or another Pleroma, or another dispensation. Wherefore also the light which is from God does not illumine them, because they have dishonoured and despised God, holding Him of small account, because, through His love and infinite benignity, He has come within reach of human knowledge (knowledge, however, not with regard to His greatness, or with regard to His essence--for that has no man measured or handled--but after this sort: that we should know that He who made, and formed, and breathed in them the breath of life, and nourishes us by means of the creation, establishing all things by His Word, and binding them together by His Wisdom--this is He who is the only true God); but they dream of a non-existent being above Him, that they may be regarded as having found out the great God, whom nobody, they hold, can recognise holding communication with the human race, or as directing mundane matters: that is to say, they find out the god of Epicurus, who does nothing either for himself or others; that is, he exercises no providence at all. ^3.25.2 Again, that they might remove the rebuking and judicial power from the Father, reckoning that as unworthy of God, and thinking that they had found out a God both without anger and merely good, they have alleged that one God judges, but that another saves, unconsciously taking away the intelligence and justice of both deities. For if the judicial one is not also good, to bestow favours upon the deserving, and to direct reproofs against those requiring them, he will appear neither a just nor a wise judge. On the other hand, the good God, if he is merely good, and not one who tests those upon whom he shall send his goodness, will be out of the range of justice and goodness; and his goodness will seem imperfect, as not saving all; for it should do so, if it be not accompanied with judgment. ^3.25.3 Marcion, therefore, himself, by dividing God into two, maintaining one to be good and the other judicial, does in fact, on both sides, put an end to deity. For he that is the judicial one, if he be not good, is not God, because he from whom goodness is absent is no God at all; and again, he who is good, if he has no judicial power, suffers the same loss as the former, by being deprived of his character of deity. And how can they call the Father of all wise, if they do not assign to Him a judicial faculty? For if He is wise, He is also one who tests others; but the judicial power belongs to him who tests, and justice follows the judicial faculty, that it may reach a just conclusion; justice calls forth judgment, and judgment, when it is executed with justice, will pass on to wisdom. Therefore the Father will excel in wisdom all human and angelic wisdom, because He is Lord, and Judge, and the Just One, and Ruler over all. For He is good, and merciful, and patient, and saves whom He ought: nor does goodness desert Him in the exercise of justice, nor is His wisdom lessened; for He saves those whom He should save, and judges those worthy of judgment. Neither does He show Himself unmercifully just; for His goodness, no doubt, goes on before, and takes precedency. ^3.25.5 Plato is proved to be more religious than these men, for he allowed that the same God was both just and good, having power over all things, and Himself executing judgment, expressing himself thus, "And God indeed, as He is also the ancient Word, possessing the beginning, the end, and the mean of all existing things, does everything rightly, moving round about them according to their nature; but retributive justice always follows Him against those who depart from the divine law." Then, again, he points out that the Maker and Framer of the universe is good. "And to the good," he says, "no envy ever springs up with regard to anything;" thus establishing the goodness of God, as the beginning and the cause of the creation of the world, but not ignorance, nor an erring Aeon, nor the consequence of a defect, nor the Mother weeping and lamenting, nor another God or Father. ^4.1.2 Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know only one God, and to call Him alone Father? But He did the rather distinguish those who by word merely (verbo tenus) are termed gods, from Him who is truly God, that they should not err as to His doctrine, nor understand one in mistake for another. And if He did indeed teach us to call one Being Father and God, while He does from time to time Himself confess other fathers and gods in the same sense, then He will appear to enjoin a different course upon His disciples from what He follows Himself. Such conduct, however, does not bespeak the good teacher, but a misleading and invidious one. The apostles, too, according to these men's showing, are proved to be transgressors of the commandment, since they confess the Creator as God, and Lord, and Father, as I have shown--if He is not alone God and Father. Jesus, therefore, will be to them the author and teacher of such transgression, inasmuch as He commanded that one Being should be called Father, thus imposing upon them the necessity of confessing the Creator as their Father, as has been pointed out." '^4.2.2 Again, our Lord Jesus Christ confesses this same Being as His Father, where He says: "I confess to thee, O Father, Lord of heaven and earth." What Father will those men have us to understand by these words, those who are most perverse sophists of Pandora? Whether shall it be Bythus, whom they have fabled of themselves; or their Mother; or the Only-begotten? Or shall it be he whom the Marcionites or the others have invented as god (whom I indeed have amply demonstrated to be no god at all); or shall it be (what is really the case) the Maker of heaven and earth, whom also the prophets proclaimed,--whom Christ, too, confesses as His Father,--whom also the law announces, saying: "Hear, O Israel; The Lord thy God is one God?" ^4.2 Employing these (as analogies), Euphrates the Peratic, and Acembes the Carystian, and the rest of the crowd of these (speculators), imposing names different from the doctrine of the truth, speak of a sedition of Aeons, and of a revolt of good powers over to evil (ones), and of the concord of good with wicked (Aeons), calling them Toparchai and Proastioi, and very many other names. But the entire of this heresy, as attempted by them, I shall explain and refute when we come to treat of the subject of these (Aeons). But now, lest any one suppose the opinions propounded by the Chaldeans respecting astrological doctrine to be trustworthy and secure, we shall not hesitate to furnish a brief refutation respecting these, establishing that the futile art is calculated both to deceive and blind the soul indulging in vain expectations, rather than to profit it. And we urge our case with these, not according to any experience of the art, but from knowledge based on practical principles. Those who have cultivated the art, becoming disciples of the Chaldeans, and communicating mysteries as if strange and astonishing to men, having changed the names (merely), have from this source concocted their heresy. But since, estimating the astrological art as a powerful one, and availing themselves of the testimonies adduced by its patrons, they wish to gain reliance for their own attempted conclusions, we shall at present, as it has seemed expedient, prove the astrological art to be untenable, as our intention next is to invalidate also the Peratic system, as a branch growing out of an unstable root. ^4.6.4 But this Father is the Maker of heaven and earth, as is shown from His words; and not he, the false father, who has been invented by Marcion, or by Valentinus, or by Basilides, or by Carpocrates, or by Simon, or by the rest of the "Gnostics," falsely so called. For none of these was the Son of God; but Christ Jesus our Lord was, against whom they set their teaching in opposition, and have the daring to preach an unknown God. But they ought to hear this against themselves: How is it that He is unknown, who is known by them? for, whatever is known even by a few, is not unknown. But the Lord did not say that both the Father and the Son could not be known at all (in tatum), for in that case His advent would have been superfluous. For why did He come hither? Was it that He should say to us, "Never mind seeking after God; for He is unknown, and ye shall not find Him;" as also the disciples of Valentinus falsely declare that Christ said to their AEons? But this is indeed vain. For the Lord taught us that no man is capable of knowing God, unless he be taught of God; that is, that God cannot be known without God: but that this is the express will of the Father, that God should be known. For they shall know Him to whomsoever the Son has revealed Him. ^4.6.6 For by means of the creation itself, the Word reveals God the Creator; and by means of the world does He declare the Lord the Maker of the world; and by means of the formation of man the Artificer who formed him; and by the Son that Father who begat the Son: and these things do indeed address all men in the same manner, but all do not in the same way believe them. But by the law and the prophets did the Word preach both Himself and the Father alike to all; and all the people heard Him alike, but all did not alike believe. And through the Word Himself who had been made visible and palpable, was the Father shown forth, although all did not equally believe in Him; but all saw the Father in the Son: for the Father is the invisible of the Son, but the Son the visible of the Father. And for this reason all spake with Christ when He was present upon earth, and they named Him God. Yea, even the demons exclaimed, on beholding the Son: "We know Thee who Thou art, the Holy One of God."\' And the devil looking at Him, and tempting Him, said: "If Thou art the Son of God;"--all thus indeed seeing and speaking of the Son and the Father, but all not believing in them. ^4.15.1 They (the Jews) had therefore a law, a course of discipline, and a prophecy of future things. For God at the first, indeed, warning them by means of natural precepts, which from the beginning He had implanted in mankind, that is, by means of the Decalogue (which, if any one does not observe, he has no salvation), did then demand nothing more of them. As Moses says in Deuteronomy, "These are all the words which the Lord spake to the whole assembly of the sons of Israel on the mount, and He added no more; and He wrote them on two tables of stone, and gave them to me." For this reason He did so, that they who are willing to follow Him might keep these commandments. But when they turned themselves to make a calf, and had gone back in their minds to Egypt, desiring to be slaves instead of free-men, they were placed for the future in a state of servitude suited to their wish,--a slavery which did not indeed cut them off from God, but subjected them to the yoke of bondage; as Ezekiel the prophet, when stating the reasons for the giving of such a law, declares: "And their eyes were after the desire of their heart; and I gave them statutes that were not good, and judgments in which they shall not live." Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust Him from them, and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to this Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;" pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, it originated from the very same God as we worship. Wherefore also He says to Moses in Exodus: "I will send forth My angel before thee; for I will not go up with thee, because thou art a stiff-necked people." ^4.18.4 Inasmuch, then, as the Church offers with single-mindedness, her gift is justly reckoned a pure sacrifice with God. As Paul also says to the Philippians, "I am full, having received from Epaphroditus the things that were sent from you, the odour of a sweet smell, a sacrifice acceptable, pleasing to God." For it behoves us to make an oblation to God, and in all things to be found grateful to God our Maker, in a pure mind, and in faith without hypocrisy, in well-grounded hope, in fervent love, offering the first-fruits of His own created things. And the Church alone offers this pure oblation to the Creator, offering to Him, with giving of thanks, the things taken from His creation. But the Jews do not offer thus: for their hands are full of blood; for they have not received the Word, through whom it is offered to God. Nor, again, do any of the conventicles (synagogoe) of the heretics offer this. For some, by maintaining that the Father is different from the Creator, do, when they offer to Him what belongs to this creation of ours, set Him forth as being covetous of another\'s property, and desirous of what is not His own. Those, again, who maintain that the things around us originated from apostasy, ignorance, and passion, do, while offering unto Him the fruits of ignorance, passion, and apostasy, sin against their Father, rather subjecting Him to insult than giving Him thanks. But how can they be consistent with themselves, when they say that the bread over which thanks have been given is the body of their Lord, and the cup His blood, if they do not call Himself the Son of the Creator of the world, that is, His Word, through whom the wood fructifies, and the fountains gush forth, and the earth gives "first the blade, then the ear, then the full corn in the ear." ^4.26.1 If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, that is, in this world (for "the field is the world"); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." But Jeremiah also says, "In the last days they shall understand these things." For every prophecy, before its fulfilment, is to men full of enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countece, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever.\'\' Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with, the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." And the disciple will be perfected, and rendered like the householder, "who bringeth forth from his treasure things new and old." ^4.26.2 Wherefore it is incumbent to obey the presbyters who are in the Church,--those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But it is also incumbent to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, looking upon them either as heretics of perverse minds, or as schismaries puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God--namely, strange doctrines--shall be burned up by the fire from heaven, as were Nadab and Abiud. But such as rise up in opposition to the truth, and exhort others against the Church of God, shall remain among those in hell (apud inferos), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron. But those who cleave asunder, and separate the unity of the Church, shall receive from God the same punishment as Jeroboam did. ^4.28.3 For the sesame heretics already mentioned by us have fallen away from themselves, by accusing the Lord, in whom they say that they believe. For those points to which they call attention with regard to the God who then awarded temporal punishments to the unbelieving, and smote the Egyptians, while He saved those that were obedient; these same facts, I say, shall nevertheless repeat themselves in the Lord, who judges for eternity those whom He doth judge, and lets go free for eternity those whom He does let go free: and He shall thus be discovered, according to the language used by these men, as having been the cause of their most heinous sin to those who laid hands upon Him, and pierced Him. For if He had not so Come, it follows that these men could not have become the slayers of their Lord; and if He had not sent prophets to them, they certainly could not have killed them, nor the apostles either. To those, therefore, who assail us, and say, If the Egyptians had not been afflicted with plagues, and, when pursuing after Israel, been choked in the sea, God could not have saved His people, this answer may be given;--Unless, then, the Jews had become the slayers of the Lord (which did, indeed, take eternal life away from them), and, by killing the apostles and persecuting the Church, had fallen into an abyss of wrath, we could not have been saved. For as they were saved by means of the blindness of the Egyptians, so are we, too, by that of the Jews; if, indeed, the death of the Lord is the condemnation of those who fastened Him to the cross, and who did not believe His advent, but the salvation of those who believe in Him. For the apostle does also say in the Second Epistle to the Corinthians: "For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life." To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb the son of Jephunneh and Joshua the son of Nun, and innocent children, who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children?" ^4.33.3 This spiritual man shall also judge all the followers of Valentinus, because they do indeed confess with the tongue one God the Father, and that all things derive their existence from Him, but do at the same time maintain that He who formed all things is the fruit of an apostasy or defect. He shall judge them, too, because they do in like manner confess with the tongue one Lord Jesus Christ, the Son of God, but assign in their system of doctrine a production of his own to the Only- begotten, one of his own also to the Word, another to Christ, and yet another to the Saviour; so that, according to them, all these beings are indeed said in Scripture to be, as it were, one; while they maintain, notwithstanding, that each one of them should be understood to exist separately from the rest, and to have had his own special origin, according to his peculiar conjunction. It appears, then that their tongues alone, forsooth, have conceded the unity of God, while their real opinion and their understanding (by their habit of investigating profundities) have fallen away from this doctrine of unity, and taken up the notion of manifold deities,--this, I say, must appear when they shall be examined by Christ as to the points of doctrine which they have invented. Him, too, they affirm to have been born at a later period than the Pleroma of the Aeons, and that His production took place after the occurrence of a degeneracy or apostasy; and they maintain that, on account of the passion which was experienced by Sophia, they themselves were brought to the birth. But their own special prophet Homer, listening to whom they have invented such doctrines, shall himself reprove them, when he expresses himself as follows:-- ^4.33.9 Wherefore the Church does in every place, because of that love which she cherishes towards God, send forward, throughout all time, a multitude of martyrs to the Father; while all others not only have nothing of this kind to point to among themselves, but even maintain that such witness-bearing is not at all necessary, for that their system of doctrines is the true witness for Christ, with the exception, perhaps, that one or two among them, during the whole time which has elapsed since the Lord appeared on earth, have occasionally, along with our martyrs, borne the reproach of the name (as if he too the heretic had obtained mercy), and have been led forth with them to death, being, as it were, a sort of retinue granted unto them. For the Church alone sustains with purity the reproach of those who suffer persecution for righteousness\' sake, and endure all sorts of punishments, and are put to death because of the love which they bear to God, and their confession of His Son; often weakened indeed, yet immediately increasing her members, and becoming whole again, after the same manner as her type," Lot\'s wife, who became a pillar of salt. Thus, too, she passes through an experience similar to that of the ancient prophets, as the Lord declares, "For so persecuted they the prophets who were before you;", inasmuch as she does indeed, in a new fashion, suffer persecution from those who do not receive the word of God, while the self-same spirit rests upon her as upon these ancient prophets. ^4.35.4 They affirm that certain things still, besides these, were spoken from the Pleroma, but are confuted by those which are referred to in the Scriptures as beating on the advent of Christ. But what these are that are spoken from the Pleroma they are not agreed, but give different answers regarding them. For if any one, wishing to test them, do question one by one with regard to any passage those who are their leading men, he shall find one of them referring the passage in question to the Propator--that is, to Bythus; another attributing it to Arche--that is, to the Only- begotten; another to the Father of all--that is, to the Word; while another, again, will say that it was spoken of that one iron who was formed from the joint contributions of the Aeons in the Pleroma; others will regard the passage as referring to Christ, while another will refer it to the Saviour. One, again, more skilled than these, after a long protracted silence, declares that it was spoken of Horos; another that it signifies the Sophia which is within the Pleroma; another that it announces the mother outside the Pleroma; while another will mention the God who made the world (the Demiurge). Such are the variations existing among them with regard to one passage, holding discordant opinions as to the same Scriptures; and when the same identical passage is read out, they all begin to purse up their eyebrows, and to shake their heads, and they say that they might indeed utter a discourse transcendently lofty, but that all cannot comprehend the greatness of that thought which is implied in it; and that, therefore, among the wise the chief thing is silence. For that Sige (silence) which is above must be typified by that silence which they preserve. Thus do they, as many as they are, all depart from each other, holding so many opinions as to one thing, and bearing about their clever notions in secret within themselves. When, therefore, they shall have agreed among themselves as to the things predicted in the Scriptures, then also shall they be confuted by us. For, though holding wrong opinions, they do in the meanwhile, however, convict themselves, since they are not of one mind with regard to the same words. But as we follow for our teacher the one and only true God, and possess His words as the rule of truth, we do all speak alike with regard to the same things, knowing but one God, the Creator of this universe, who sent the prophets, who led forth the people from the land of Egypt, who in these last times manifested His own Son, that He might put the unbelievers to confusion, and search out the fruit of righteousness.' "^4.39.1 Man has received the knowledge of good and evil. It is good to obey God, and to believe in Him, and to keep His commandment, and this is the life of man; as not to obey God is evil, and this is his death. Since God, therefore, gave to man such mental power (magimitatem) man knew both the good of obedience and the evil of disobedience, that the eye of the mind, receiving experience of both, may with judgment make choice of the better things; and that he may never become indolent or neglectful of God's command; and learning by experience that it is an evil thing which deprives him of life, that is, disobedience to God, may never attempt it at all, but that, knowing that what preserves his life, namely, obedience to God, is good, he may diligently keep it with all earnestness. Wherefore he has also had a twofold experience, possessing knowledge of both kinds, that with discipline he may make choice of the better things. But how, if he had no knowledge of the contrary, could he have had instruction in that which is good? For there is thus a surer and an undoubted comprehension of matters submitted to us than the mere surmise arising from an opinion regarding them. For just as the tongue receives experience of sweet and bitter by means of tasting, and the eye discriminates between black and white by means of vision, and the ear recognises the distinctions of sounds by hearing; so also does the mind, receiving through the experience of both the knowledge of what is good, become more tenacious of its preservation, by acting in obedience to God: in the first place, casting away, by means of repentance, disobedience, as being something disagreeable and nauseous; and afterwards coming to understand what it really is, that it is contrary to goodness and sweetness, so that the mind may never even attempt to taste disobedience to God. But if any one do shun the knowledge of both these kinds of things, and the twofold perception of knowledge, he unawares divests himself of the character of a human being." '^5.2.2 But vain in every respect are they who despise the entire dispensation of God, and disallow the salvation of the flesh, and treat with contempt its regeneration, maintaining that it is not capable of incorruption. But if this indeed do not attain salvation, then neither did the Lord redeem us with His blood, nor is the cup of the Eucharist the communion of His blood, nor the bread which we break the communion of His body. For blood can only come from veins and flesh, and whatsoever else makes up the substance of man, such as the Word of God was actually made. By His own blood he redeemed us, as also His apostle declares, "In whom we have redemption through His blood, even the remission of sins." And as we are His members, we are also nourished by means of the creation (and He Himself grants the creation to us, for He causes His sun to rise, and sends rain when He wills). He has acknowledged the cup (which is a part of the creation) as His own blood, from which He bedews our blood; and the bread (also a part of the creation) He has established as His own body, from which He gives increase to our bodies. ^5.2.3 When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which flesh is nourished from the body and blood of the Lord, and is a member of Him?--even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones." He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but he refers to that dispensation by which the Lord became an actual man, consisting of flesh, and nerves, and bones,--that flesh which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness, in order that we may never become puffed up, as if we had life from ourselves, and exalted against God, our minds becoming ungrateful; but learning by experience that we possess eternal duration from the excelling power of this Being, not from our own nature, we may neither undervalue that glory which surrounds God as He is, nor be ignorant of our own nature, but that we may know what God can effect, and what benefits man receives, and thus never wander from the true comprehension of things as they are, that is, both with regard to God and with regard to man. And might it not be the case, perhaps, as I have already observed, that for this purpose God permitted our resolution into the common dust of mortality, that we, being instructed by every mode, may be accurate in all things for the future, being ignorant neither of God nor of ourselves? ^5.4.1 Those persons who feign the existence of another Father beyond the Creator, and who term him the good God, do deceive themselves; for they introduce him as a feeble, worthless, and negligent being, not to say malign and full of envy, inasmuch as they affirm that our bodies are not quickened by him. For when they say of things which it is manifest to all do remain immortal, such as the spirit and the soul, and such other things, that they are quickened by the Father, but that another thing viz. the body which is quickened in no different manner than by God granting life to it, is abandoned by life,--they must either confess that this proves their Father to be weak and powerless, or else envious and maligt. For since the Creator does even here quicken our mortal bodies, and promises them resurrection by the prophets, as I have pointed out; who in that case is shown to be more powerful, stronger, or truly good? Whether is it the Creator who vivifies the whole man, or is it their Father, falsely so called? He feigns to be the quickener of those things which are immortal by nature, to which things life is always present by their very nature; but he does not benevolently quicken those things which required his assistance, that they might live, but leaves them carelessly to fall under the power of death. Whether is it the case, then, that their Father does not bestow life upon them when he has the power of so doing, or is it that he does not possess the power? If, on the one hand, it is because he cannot, he is, upon that supposition, not a powerful being, nor is he more perfect than the Creator; for the Creator grants, as we must perceive, what He is unable to afford. But if, on the other hand, it be that he does not grant this when he has the power of so doing, then he is proved to be not a good, but an envious and maligt Father. ^5.8.2 Those persons, then, who possess the earnest of the Spirit, and who are not enslaved by the lusts of the flesh, but are subject to the Spirit, and who in all things walk according to the light of reason, does the apostle properly term "spiritual," because the Spirit of God dwells in them. Now, spiritual men shall not be incorporeal spirits; but our substance, that is, the union of flesh and spirit, receiving the Spirit of God, makes up the spiritual man. But those who do indeed reject the Spirit\'s counsel, and are the slaves of fleshly lusts, and lead lives contrary to reason, and who, without restraint, plunge headlong into their own desires, having no longing after the Divine Spirit, do live after the manner of swine and of dogs; these men, I say, does the apostle very properly term "carnal," because they have no thought of anything else except carnal things. ^5.8.3 For the same reason, too, do the prophets compare them to irrational animals, on account of the irrationality of their conduct, saying, "They have become as horses raging for the females; each one of them neighing after his neighbour\'s wife." And again, "Man, when he was in honour, was made like unto cattle." This denotes that, for his own fault, he is likened to cattle, by rivalling their irrational life. And we also, as the custom is, do designate men of this stamp as cattle and irrational beasts.' ^5.20.1 Now all these heretics are of much later date than the bishops to whom the apostles committed the Churches; which fact I have in the third book taken all pains to demonstrate. It follows, then, as a matter of course, that these heretics aforementioned, since they are blind to the truth, and deviate from the right way, will walk in various roads; and therefore the footsteps of their doctrine are scattered here and there without agreement or connection. But the path of those belonging to the Church circumscribes the whole world, as possessing the sure tradition from the apostles, and gives unto us to see that the faith of all is one and the same, since all receive one and the same God the Father, and believe in the same dispensation regarding the incarnation of the Son of God, and are cognizant of the same gift of the Spirit, and are conversant with the same commandments, and preserve the same form of ecclesiastical constitution, and expect the same advent of the Lord, and await the same salvation of the complete man, that is, of the soul and body. And undoubtedly the preaching of the Church is true and stedfast, in which one and the same way of salvation is shown throughout the whole world. For to her is entrusted the light of God; and therefore the "wisdom" of God, by means of which she saves all men, "is declared in its going forth; it uttereth its voice faithfully in the streets, is preached on the tops of the walls, and speaks continually in the gates of the city." For the Church preaches the truth everywhere, and she is the seven-branched candlestick which bears the light of Christ. ^5.20.2 Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord\'s Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," that we be not east forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life. Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature (secundum hominem est dispositio). These things, therefore, He recapitulated in Himself: by uniting man to the Spirit, and causing the Spirit to dwell in man, He is Himself made the head of the Spirit, and gives the Spirit to be the head of man: for through Him (the Spirit) we see, and hear, and speak. ^5.21.2 Now the Lord would not have recapitulated in Himself that ancient and primary enmity against the serpent, fulfilling the promise of the Creator (Demiurgi), and performing His command, if He had come from another Father. But as He is one and the same, who formed us at the beginning, and sent His Son at the end, the Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He did not draw the means of confounding him from any other source than from the words of the law, and made use of the Father\'s commandment as a help towards the destruction and confusion of the apostate angel. Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man--for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that the enemy persuaded man, although not suffering hunger, to transgress God\'s commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God. For, when tempting Him, he said, "If thou be the Son of God, command that these stones be made bread." But the Lord repulsed him by the commandment of the law, saying, "It is written, Man doth not live by bread alone." As to those words \'of His enemy, "If thou be the Son of God," the Lord made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father\'s word. The corruption of man, therefore, which occurred in paradise by both of our first parents eating, was done away with by the Lord\'s want of food in this world. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, "If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;" thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, namely, "That He hath given His angels charge concerning Him;" but "east thyself down from hence" no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, "It is written again, Thou shalt not tempt the LORD thy God;" pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, declaring that He would not tempt the LORD his God. The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man Christ, and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God\'s commandment, and was shown to be the enemy of God by the expression of his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place "showed Him all the kingdoms of the world, and the glory of them," saying, as Luke relates, "All these will I give thee,--for they are delivered to me; and to whom I will, I give them,--if thou wilt fall down and worship me." The Lord then, exposing him in his true character, says, "Depart, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." He both revealed him by this name, and showed at the same time who He Himself was. For the Hebrew word "Satan" signifies an apostate. And thus, vanquishing him for the third time, He spurned him from Him finally as being conquered out of the law; and there was done away with that infringement of God\'s commandment which had occurred in Adam, by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God. ^5.26.2 If therefore the great God showed future things by Daniel, and confirmed them by His Son; and if Christ is the stone which is cut out without hands, who shall destroy temporal kingdoms, and introduce an eternal one, which is the resurrection of the just; as he declares, "The God of heaven shall raise up a kingdom which shall never be destroyed,"--let those thus confuted come to their senses, who reject the Creator (Demiurgum), and do not agree that the prophets were sent beforehand from the same Father from whom also the Lord came, but who assert that prophecies originated from diverse powers. For those things which have been predicted by the Creator alike through all the prophets has Christ fulfilled in the end, ministering to His Father\'s will, and completing His dispensations with regard to the human race. Let those persons, therefore, who blaspheme the Creator, either by openly expressed words, such as the disciples of Marcion, or by a perversion of the sense of Scripture, as those of Valentinus and all the Gnostics falsely so called, be recognised as agents of Satan by all those who worship God; through whose agency Satan now, and not before, has been seen to speak against God, even Him who has prepared eternal fire for every kind of apostasy. For he did not venture to blaspheme his Lord openly of himself; as also in the beginning he led man astray through the instrumentality of the serpent, concealing himself as it were from God. Truly has Justin remarked: That before the Lord\'s appearance Satan never dared to blaspheme God, inasmuch as he did not yet know his own sentence, because it was contained in parables and allegories; but that after the Lord\'s appearance, when he had clearly ascertained from the words of Christ and His apostles that eternal fire has been prepared for him as he apostatized from God of his own free-will, and likewise for all who unrepentant continue in the apostasy, he now blasphemes, by means of such men, the Lord who brings judgment upon him as being already condemned, and imputes the guilt of his apostasy to his Maker, not to his own voluntary disposition. Just as it is with those who break the laws, when punishment overtakes them: they throw the blame upon those who frame the laws, but not upon themselves. In like manner do those men, filled with a satanic spirit, bring innumerable accusations against our Creator, who has both given to us the spirit of life, and established a law adapted for all; and they will not admit that the judgment of God is just. Wherefore also they set about imagining some other Father who neither cares about nor exercises a providence over our affairs, nay, one who even approves of all sins. ' None

69. Justin, First Apology, 12.9, 16.8, 26.1-26.7 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Author of the Refutation of All Heresies • Blasphemy, heresy as • Clement of Rome, and heresy • Gnosticism, as heretical or ‘other’ • Heresy, alterity/otherness/exteriority of • Heresy, exclusion of • Heresy, human origin of • Heresy, reduction/amalgamation of • Heretics {see also Gnostics; Marcionites) • Ignatius of Antioch, on the causes of heresy • Magi, as part of heretical succession • Magi, criticism as heresy • Martyr, Justin, heretical sects versus philosophical schools • Martyr, Justin, use of Greek models for heresy • Origen, themes on heresy in the Commentary on Matthew • Paganism, heresy assimilated to • Satan, and heresy • Scripture, as weapon/criterion against heresy • Simon of Samaria, as source of all heresy • Succession, heretical succession • heresy • heresy, heretics

Found in books: Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 29, 30, 55, 58, 59, 60, 61, 62, 76, 77, 78, 79, 80, 85, 200, 201, 205, 531; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 17; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 241, 250, 260, 386, 393; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 208, 258, 267, 268; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 84; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 120; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 358; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 171

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12.9 And more than all other men are we your helpers and allies in promoting peace, seeing that we hold this view, that it is alike impossible for the wicked, the covetous, the conspirator, and for the virtuous, to escape the notice of God, and that each man goes to everlasting punishment or salvation according to the value of his actions. For if all men knew this, no one would choose wickedness even for a little, knowing that he goes to the everlasting punishment of fire; but would by all means restrain himself, and adorn himself with virtue, that he might obtain the good gifts of God, and escape the punishments. For those who, on account of the laws and punishments you impose, endeavour to escape detection when they offend (and they offend, too, under the impression that it is quite possible to escape your detection, since you are but men), those persons, if they learned and were convinced that nothing, whether actually done or only intended, can escape the knowledge of God, would by all means live decently on account of the penalties threatened, as even you yourselves will admit. But you seem to fear lest all men become righteous, and you no longer have any to punish. Such would be the concern of public executioners, but not of good princes. But, as we before said, we are persuaded that these things are prompted by evil spirits, who demand sacrifices and service even from those who live unreasonably; but as for you, we presume that you who aim at a reputation for piety and philosophy will do nothing unreasonable. But if you also, like the foolish, prefer custom to truth, do what you have power to do. But just so much power have rulers who esteem opinion more than truth, as robbers have in a desert. And that you will not succeed is declared by the Word, than whom, after God who begot Him, we know there is no ruler more kingly and just. For as all shrink from succeeding to the poverty or sufferings or obscurity of their fathers, so whatever the Word forbids us to choose, the sensible man will not choose. That all these things should come to pass, I say, our Teacher foretold, He who is both Son and Apostle of God the Father of all and the Ruler, Jesus Christ; from whom also we have the name of Christians. Whence we become more assured of all the things He taught us, since whatever He beforehand foretold should come to pass, is seen in fact coming to pass; and this is the work of God, to tell of a thing before it happens, and as it was foretold so to show it happening. It were possible to pause here and add no more, reckoning that we demand what is just and true; but because we are well aware that it is not easy suddenly to change a mind possessed by ignorance, we intend to add a few things, for the sake of persuading those who love the truth, knowing that it is not impossible to put ignorance to flight by presenting the truth. ' "¹⁴ For we forewarn you to be on your guard, lest those demons whom we have been accusing should deceive you, and quite divert you from reading and understanding what we say. For they strive to hold you their slaves and servants; and sometimes by appearances in dreams, and sometimes by magical impositions, they subdue all who make no strong opposing effort for their own salvation. And thus do we also, since our persuasion by the Word, stand aloof from them (i.e., the demons), and follow the only unbegotten God through His Son - we who formerly delighted in fornication, but now embrace chastity alone; we who formerly used magical arts, dedicate ourselves to the good and unbegotten God; we who valued above all things the acquisition of wealth and possessions, now bring what we have into a common stock, and communicate to every one in need; we who hated and destroyed one another, and on account of their different manners would not live with men of a different tribe, now, since the coming of Christ, live familiarly with them, and pray for our enemies, and endeavour to persuade those who hate us unjustly to live conformably to the good precepts of Christ, to the end that they may become partakers with us of the same joyful hope of a reward from God the ruler of all. But lest we should seem to be reasoning sophistically, we consider it right, before giving you the promised explanation, to cite a few precepts given by Christ Himself. And be it yours, as powerful rulers, to inquire whether we have been taught and do teach these things truly. Brief and concise utterances fell from Him, for He was no sophist, but His word was the power of God. ' "^16.8 And concerning our being patient of injuries, and ready to serve all, and free from anger, this is what He said: To him that smites you on the one cheek, offer also the other; and him that takes away your cloak or coat, forbid not. And whosoever shall be angry, is in danger of the fire. And every one that compels you to go with him a mile, follow him two. And let your good works shine before men, that they, seeing them, may glorify your Father which is in heaven. For we ought not to strive; neither has He desired us to be imitators of wicked men, but He has exhorted us to lead all men, by patience and gentleness, from shame and the love of evil. And this indeed is proved in the case of many who once were of your way of thinking, but have changed their violent and tyrannical disposition, being overcome either by the constancy which they have witnessed in their neighbours' lives, or by the extraordinary forbearance they have observed in their fellow-travellers when defrauded, or by the honesty of those with whom they have transacted business. And with regard to our not swearing at all, and always speaking the truth, He enjoined as follows: Swear not at all; but let your yea be yea, and your nay, nay; for whatsoever is more than these comes of evil. Matthew 5:34, 27 And that we ought to worship God alone, He thus persuaded us: The greatest commandment is, You shall worship the Lord your God, and Him only shall you serve, with all your heart, and with all your strength, the Lord God that made you. Mark 12:30 And when a certain man came to Him and said, Good Master, He answered and said, There is none good but God only, who made all things. Matthew 19:6, 17 And let those who are not found living as He taught, be understood to be no Christians, even though they profess with the lip the precepts of Christ; for not those who make profession, but those who do the works, shall be saved, according to His word: Not every one who says to Me, Lord, Lord, shall enter into the kingdom of heaven, but he that does the will of My Father which is in heaven. For whosoever hears Me, and does My sayings, hears Him that sent Me. And many will say unto Me, Lord, Lord, have we not eaten and drunk in Your name, and done wonders? And then will I say unto them, Depart from Me, you workers of iniquity. Then shall there be wailing and gnashing of teeth, when the righteous shall shine as the sun, and the wicked are sent into everlasting fire. For many shall come in My name, clothed outwardly in sheep's clothing, but inwardly being ravening wolves. By their works you shall know them. And every tree that brings not forth good fruit, is hewn down and cast into the fire. And as to those who are not living pursuant to these His teachings, and are Christians only in name, we demand that all such be punished by you. " "^26.1 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. " "^26.7 And, thirdly, because after Christ's ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honours. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius C sar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honoured by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: - Simoni Deo Sancto, To Simon the holy God. And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. And a man, Meder, also a Samaritan, of the town Capparet a, a disciple of Simon, and inspired by devils, we know to have deceived many while he was in Antioch by his magical art. He persuaded those who adhered to him that they should never die, and even now there are some living who hold this opinion of his. And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. All who take their opinions from these men, are, as we before said, called Christians; just as also those who do not agree with the philosophers in their doctrines, have yet in common with them the name of philosophers given to them. And whether they perpetrate those fabulous and shameful deeds - the upsetting of the lamp, and promiscuous intercourse, and eating human flesh - we know not; but we do know that they are neither persecuted nor put to death by you, at least on account of their opinions. But I have a treatise against all the heresies that have existed already composed, which, if you wish to read it, I will give you. " '⁵⁶ But the evil spirits were not satisfied with saying, before Christ's appearance, that those who were said to be sons of Jupiter were born of him; but after He had appeared, and been born among men, and when they learned how He had been foretold by the prophets, and knew that He should be believed on and looked for by every nation, they again, as was said above, put forward other men, the Samaritans Simon and Meder, who did many mighty works by magic, and deceived many, and still keep them deceived. For even among yourselves, as we said before, Simon was in the royal city Rome in the reign of Claudius C sar, and so greatly astonished the sacred senate and people of the Romans, that he was considered a god, and honoured, like the others whom you honour as gods, with a statue. Wherefore we pray that the sacred senate and your people may, along with yourselves, be arbiters of this our memorial, in order that if any one be entangled by that man's doctrines, he may learn the truth, and so be able to escape error; and as for the statue, if you please, destroy it. " '⁵⁸ And, as we said before, the devils put forward Marcion of Pontus, who is even now teaching men to deny that God is the maker of all things in heaven and on earth, and that the Christ predicted by the prophets is His Son, and preaches another god besides the Creator of all, and likewise another son. And this man many have believed, as if he alone knew the truth, and laugh at us, though they have no proof of what they say, but are carried away irrationally as lambs by a wolf, and become the prey of atheistical doctrines, and of devils. For they who are called devils attempt nothing else than to seduce men from God who made them, and from Christ His first-begotten; and those who are unable to raise themselves above the earth they have riveted, and do now rivet, to things earthly, and to the works of their own hands; but those who devote themselves to the contemplation of things divine, they secretly beat back; and if they have not a wise sober-mindedness, and a pure and passionless life, they drive them into godlessness. ⁶⁵ But we, after we have thus washed him who has been convinced and has assented to our teaching, bring him to the place where those who are called brethren are assembled, in order that we may offer hearty prayers in common for ourselves and for the baptized illuminated p

Tiresias: The Ancient Mediterranean Religions Source Database