Gifts and Order

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.

Therefore, appoint for yourselves bishops and deacons worthy of the Lord, men meek, and not lovers of money, 1 Timothy 3:4 and truthful and proven; for they also render to you the service of prophets and teachers. Despise them not therefore, for they are your honoured ones, together with the prophets and teachers. And reprove one another, not in anger , but in peace, as you have it in the Gospel ; Matthew 18:15-17 but to every one that acts amiss against another, let no one speak, nor let him hear anything from you until he repents. But your prayers and alms and all your deeds so do, as you have it in the Gospel of our Lord.

The Spirit and Prophets to Be Tried by Their Works; Also of the Two Kinds of Spirit. He pointed out to me some men sitting on a seat, and one man sitting on a chair. And he says to me, Do you see the persons sitting on the seat? I do, sir, said I. These, says he, are the faithful , and he who sits on the chair is a false prophet , ruining the minds of the servants of God . It is the doubters, not the faithful , that he ruins. These doubters then go to him as to a soothsayer, and inquire of him what will happen to them; and he, the false prophet , not having the power of a Divine Spirit in him, answers them according to their inquiries, and according to their wicked desires, and fills their souls with expectations, according to their own wishes.

For being himself empty, he gives empty answers to empty inquirers; for every answer is made to the emptiness of man. Some true words he does occasionally utter; for the devil fills him with his own spirit, in the hope that he may be able to overcome some of the righteous. As many, then, as are strong in the faith of the Lord, and are clothed with truth , have no connection with such spirits, but keep away from them; but as many as are of doubtful minds and frequently repent, betake themselves to soothsaying, even as the heathen , and bring greater sin upon themselves by their idolatry . For he who inquires of a false prophet in regard to any action is an idolater, and devoid of the truth , and foolish.

For no spirit given by God requires to be asked; but such a spirit having the power of Divinity speaks all things of itself, for it proceeds from above from the power of the Divine Spirit. But the spirit which is asked and speaks according to the desires of men is earthly, light, and powerless, and it is altogether silent if it is not questioned. How then, sir, say I, will a man know which of them is the prophet , and which the false prophet ? I will tell you, says he, about both the prophets , and then you can try the true and the false prophet according to my directions. Try the man who has the Divine Spirit by his life.

First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble , and refrains from all iniquity and the vain desire of this world, and himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the spirit to speak does the Holy Spirit speak, but it speaks only when God wishes it to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God , then the angel of the prophetic Spirit, who is destined for him, fills the man; and the man being filled with the Holy Spirit , speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest.

Against Heresies, III.11 (St. Irenaeus) Search: Home Fathers Bible Library H I J K L M N O P Q R S T U V W X Y Z SEARCH Fathers Bible Library --> Home > Fathers of the Church > Against Heresies (St. Irenaeus) > Book III, Chapter 11 Against Heresies (Book III, Chapter 11) Proofs in continuation, extracted from St. John's Gospel. The Gospels are four in number, neither more nor less. Mystic reasons for this.

1. John, the disciple of the Lord, preaches this faith , and seeks, by the proclamation of the Gospel , to remove that error which by Cerinthus had been disseminated among men , and a long time previously by those termed Nicolaitans , who are an offset of that knowledge falsely so called, that he might confound them, and persuade them that there is but one God , who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus , the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God , but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church , that there is one Almighty God , who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel : In the beginning was the Word, and the Word was with God , and the Word was God. The same was in the beginning with God . All things w

2. John, however, does himself put this matter beyond all controversy on our part, when he says, He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not. John 1:10-11 But according to Marcion , and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics , this world was made by angels , and not by the Word of God . But according to the followers of Valentinus , the world was not made by Him, but by the Demiurge . For he (Soter) caused such similitudes to be made, after the pattern of things above, as they allege; but the Demiurge accomplished the work of creation. For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God , all things were made, which Word, he says, was made flesh, and dwelt among us. John 1:14

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 Æons ]. 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 anyone 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; while 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. There

Against Heresies, IV.33 (St. Irenaeus) Search: Home Fathers Bible Library H I J K L M N O P Q R S T U V W X Y Z SEARCH Fathers Bible Library --> Home > Fathers of the Church > Against Heresies (St. Irenaeus) > Book IV, Chapter 33 Against Heresies (Book IV, Chapter 33) Whosoever confesses that one God is the author of both Testaments, and diligently reads the Scriptures in company with the presbyters of the Church, is a true spiritual disciple; and he will rightly understand and interpret all that the prophets have declared respecting Christ and the liberty of the New Testament.

1. A spiritual disciple of this sort truly receiving the Spirit of God , who was from the beginning, in all the dispensations of God , present with mankind , and announced things future, revealed things present, and narrated things past — [such a man] does indeed judge all men , but is himself judged by no man. For he judges the Gentiles , who serve the creature more than the Creator, Romans 1:21 and with a reprobate mind spend all their labour on vanity. And he also judges the Jews , who do not accept of the word of liberty, nor are willing to go forth free, although they have a Deliverer present [with them]; but they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing, and do not recognise the advent of Christ , which He accomplished for the salvation of men , nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, Isaiah 53:3 and sat upon the foal of an ass, Zechariah 9:9 and was a stone rejected by the builders, and was led as a sheep to the slaughter, Isaiah 53:7 and by the stretching forth of His hands destroyed Amalek; Exodus 17:11 while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, Isaiah 11:12 and remembered His own dead ones who had formerly fallen asleep, and came down to them that He might

2. Moreover, he shall also examine the doctrine of Marcion , [inquiring] how he holds that there are two gods, separated from each other by an infinite distance. Or how can he be good who draws away men that do not belong to him from him who made them, and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice , if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood? And why did He acknowledge Himself to be the Son of man , if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side? John 19:34 What body, moreover, was it that those who buried Him consigned to the tomb? And what was that which rose again from the dead?

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 Æons , and that His production took place after [the occurrence of] a degeneracy or apostasy ; and they maintain that,

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1. Now the gifts, oblations, and all the sacrifices, did the people receive in a figure, as was shown to Moses in the mount, from one and the same God, whose name is now glorified in the Church among all nations. But it is congruous that those earthly things, indeed, which are spread all around us, should be types of the celestial, being [both], however, created by the same God. For in no other way could He assimilate an image of spiritual things [to suit our comprehension]. But to allege that those things which are super-celestial and spiritual, and, as far as we are concerned, invisible and ineffable, are in their turn the types of celestial 487 things and of another Pleroma, and [to say] that God is the image of another Father, is to play the part both of wanderers from the truth, and of absolutely foolish and stupid persons. For, as I have repeatedly shown, such persons will find it necessary to be continually finding out types of types, and images of images, and will never [be able to] fix their minds on one and the true God. For their imaginations range beyond God, they having in their hearts surpassed the Master Himself, being indeed in idea elated and exalted above [Him], but in reality turning away from the true God.

2. To these persons one may with justice say (as Scripture itself suggests), To what distance above God do ye lift up your imaginations, O ye rashly elated men? Ye have heard “that the heavens are meted out in the palm of [His] hand:” 4059 4059 Isa. xl. 12 . tell me the measure, and recount the endless multitude of cubits, explain to me the fulness, the breadth, the length, the height, the beginning and end of the measurement,—things which the heart of man understands not, neither does it comprehend them. For the heavenly treasuries are indeed great: God cannot be measured in the heart, and incomprehensible is He in the mind; He who holds the earth in the hollow of His hand. Who perceives the measure of His right hand? Who knoweth His finger? Or who doth understand His hand,—that hand which measures immensity; that hand which, by its own measure, spreads out the measure of the heavens, and which comprises in its hollow the earth with the abysses; which contains in itself the breadth, and length, and the deep below, and the height above of the whole creation; which is seen, which is heard and understood, and which is invisible? And for this reason God is “above all principality, and power, and dominion, and every name that is named,” 4060 4060 Eph. i. 21 . of all things which have been created and established. He it is who fills the heavens, and views the abysses, who is also present with every one of us. For he says, “Am I a God at hand, and not a God afar off? If any man is

3. But if man comprehends not the fulness and the greatness of His hand, how shall any one be able to understand or know in his heart so great a God? Yet, as if they had now measured and thoroughly investigated Him, and explored Him on every side, 4062 4062 The Latin is, “et universum eum decurrerint.” Harvey imagines that this last word corresponds to κατατρέχωσι but it is difficult to fit such a meaning into the context. they feign that beyond Him there exists another Pleroma of Æons, and another Father; certainly not looking up to celestial things, but truly descending into a profound abyss (Bythus) of madness; maintaining that their Father extends only to the border of those things which are beyond the Pleroma, but that, on the other hand, the Demiurge does not reach so far as the Pleroma; and thus they represent neither of them as being perfect and comprehending all things. For the former will be defective in regard to the whole world formed outside of the Pleroma, and the latter in respect of that [ideal] world which was formed within the Pleroma; and [therefore] neither of these can be the God of all. But that no one can fully declare the goodness of God from the things made by Him, is a point evident to all. And that His greatness is not defective, but contains all things, and extends even to us, and is with us, every one will confess who entertains worthy conceptions of God. 4059 Isa. xl. 12 . 4060 Eph. i. 21 . 4061 Jer. xxiii. 23 . 4062 The Latin is, “et universum e

1. John, the disciple of the Lord, preaches this faith , and seeks, by the proclamation of the Gospel , to remove that error which by Cerinthus had been disseminated among men , and a long time previously by those termed Nicolaitans , who are an offset of that knowledge falsely so called, that he might confound them, and persuade them that there is but one God , who made all things by His Word; and not, as they allege, that the Creator was one, but the Father of the Lord another; and that the Son of the Creator was, forsooth, one, but the Christ from above another, who also continued impassible, descending upon Jesus , the Son of the Creator, and flew back again into His Pleroma; and that Monogenes was the beginning, but Logos was the true son of Monogenes; and that this creation to which we belong was not made by the primary God , but by some power lying far below Him, and shut off from communion with the things invisible and ineffable. The disciple of the Lord therefore desiring to put an end to all such doctrines, and to establish the rule of truth in the Church , that there is one Almighty God , who made all things by His Word, both visible and invisible; showing at the same time, that by the Word, through whom God made the creation, He also bestowed salvation on the men included in the creation; thus commenced His teaching in the Gospel : In the beginning was the Word, and the Word was with God , and the Word was God. The same was in the beginning with God . All things…

2. John, however, does himself put this matter beyond all controversy on our part, when he says, He was in this world, and the world was made by Him, and the world knew Him not. He came unto His own [things], and His own [people] received Him not. John 1:10-11 But according to Marcion , and those like him, neither was the world made by Him; nor did He come to His own things, but to those of another. And, according to certain of the Gnostics , this world was made by angels , and not by the Word of God . But according to the followers of Valentinus , the world was not made by Him, but by the Demiurge . For he (Soter) caused such similitudes to be made, after the pattern of things above, as they allege; but the Demiurge accomplished the work of creation. For they say that he, the Lord and Creator of the plan of creation, by whom they hold that this world was made, was produced from the Mother; while the Gospel affirms plainly, that by the Word, which was in the beginning with God , all things were made, which Word, he says, was made flesh, and dwelt among us. John 1:14

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 Æons ]. 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 anyone 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; while 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.…

4. And that we may not have to ask, Of what God was the Word made flesh? He does himself previously teach us, saying, There was a man sent from God , whose name was John. The same came as a witness , that he might bear witness of that Light. He was not that Light, but [came] that he might testify of the Light. John 1:6 By what God , then, was John, the forerunner, who testifies of the Light, sent [into the world]? Truly it was by Him, of whom Gabriel is the angel , who also announced the glad tidings of his birth: [that God] who also had promised by the prophets that He would send His messenger before the face of His Son, Malachi 3:1 who should prepare His way, that is, that he should bear witness of that Light in the spirit and power of Elias. Luke 1:17 But, again, of what God was Elias the servant and the prophet ? Of Him who made heaven and earth, as he does himself confess. John, therefore, having been sent by the founder and maker of this world, how could he testify of that Light, which came down from things unspeakable and invisible? For all the heretics have decided that the Demiurge was ignorant of that Power above him, whose witness and herald John is found to be. Wherefore the Lord said that He deemed him more than a prophet . Matthew 11:9 ; Luke 7:26 For all the other prophets preached the advent of the paternal Light, and desired to be worthy of seeing Him whom they preached; but John did both announce [the advent] beforehand, in a like manner as did the others,…

1. A spiritual disciple of this sort truly receiving the Spirit of God , who was from the beginning, in all the dispensations of God , present with mankind , and announced things future, revealed things present, and narrated things past — [such a man] does indeed judge all men , but is himself judged by no man. For he judges the Gentiles , who serve the creature more than the Creator, Romans 1:21 and with a reprobate mind spend all their labour on vanity. And he also judges the Jews , who do not accept of the word of liberty, nor are willing to go forth free, although they have a Deliverer present [with them]; but they pretend, at a time unsuitable [for such conduct], to serve, [with observances] beyond [those required by] the law, God who stands in need of nothing, and do not recognise the advent of Christ , which He accomplished for the salvation of men , nor are willing to understand that all the prophets announced His two advents: the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, Isaiah 53:3 and sat upon the foal of an ass, Zechariah 9:9 and was a stone rejected by the builders, and was led as a sheep to the slaughter, Isaiah 53:7 and by the stretching forth of His hands destroyed Amalek; Exodus 17:11 while He gathered from the ends of the earth into His Father's fold the children who were scattered abroad, Isaiah 11:12 and remembered His own dead ones who had formerly fallen asleep, and came down to them that He…

2. Moreover, he shall also examine the doctrine of Marcion , [inquiring] how he holds that there are two gods, separated from each other by an infinite distance. Or how can he be good who draws away men that do not belong to him from him who made them, and calls them into his own kingdom? And why is his goodness, which does not save all [thus], defective? Also, why does he, indeed, seem to be good as respects men, but most unjust with regard to him who made men, inasmuch as he deprives him of his possessions? Moreover, how could the Lord, with any justice , if He belonged to another father, have acknowledged the bread to be His body, while He took it from that creation to which we belong, and affirmed the mixed cup to be His blood? And why did He acknowledge Himself to be the Son of man , if He had not gone through that birth which belongs to a human being? How, too, could He forgive us those sins for which we are answerable to our Maker and God? And how, again, supposing that He was not flesh, but was a man merely in appearance, could He have been crucified, and could blood and water have issued from His pierced side? John 19:34 What body, moreover, was it that those who buried Him consigned to the tomb? And what was that which rose again from the dead?

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 Æons , and that His production took place after [the occurrence of] a degeneracy or apostasy ; and they maintain…

4. He will judge also the Ebionites ; [for] how can they be saved unless it was God who wrought out their salvation upon earth? Or how shall man pass into God , unless God has [first] passed into man? And how shall he (man) escape from the generation subject to death, if not by means of a new generation, given in a wonderful and unexpected manner (but as a sign of salvation ) by God — [I mean] that regeneration which flows from the virgin through faith ? Or how shall they receive adoption from God if they remain in this [kind of] generation, which is naturally possessed by man in this world? And how could He (Christ) have been greater than Solomon, Matthew 12:41-42 or greater than Jonah, or have been the Lord of David, Matthew 22:43 who was of the same substance as they were? How, too, could He have subdued Matthew 22:29 ; Luke 11:21-22 him who was stronger than men, who had not only overcome man, but also retained him under his power, and conquered him who had conquered, while he set free mankind who had been conquered, unless He had been greater than man who had thus been vanquished? But who else is superior to, and more eminent than, that man who was formed after the likeness of God , except the Son of God , after whose image man was created? And for this reason He did in these last days exhibit the similitude; [for] the Son of God was made man, assuming the ancient production [of His hands] into His own nature, as I have shown in the immediately preceding book.

And barbarians were inventors not only of philosophy , but almost of every art. The Egyptians were the first to introduce astrology among men . Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy , were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phœnician; whence also Herodotus writes that they were called Phœnician letters. And they say that the Phœnicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt , invented the healing art before Io came into Egypt . But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idæan Dactyli, first discovered iron in Cyprus . Another Idæan discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented…

17. On the Saying of the Saviour, All that Came Before Me Were Thieves and Robbers. But, say they, it is written, All who were before the Lord's advent are thieves and robbers . All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the prophets , being sent and inspired by the Lord, were not thieves, but servants. The Scripture accordingly says, Wisdom sent her servants, inviting with loud proclamation to a goblet of wine. Proverbs 9:3 But philosophy , it is said, was not sent by the Lord, but came stolen, or given by a thief. It was then some power or angel that had learned something of the truth , but abode not in it, that inspired and taught these things, not without the Lord's knowledge , who knew before the constitution of each essence the issues of futurity, but without His prohibition. For the theft which reached men then, had some advantage; not that he who perpetrated the theft had utility in his eye, but Providence directed the issue of the audacious deed to utility. I know that many are perpetually assailing us with the allegation, that not to prevent a thing happening, is to be the cause of it happening. For they say, that the man who does not take precaution against a theft, or does not prevent it, is the cause of it: as he is the cause of the conflagration who has not quenched it at the beginning; and the master of the vessel who does not reef the sail, is the cause of the shipwreck.…

18. He Illustrates the Apostle's Saying, I Will Destroy the Wisdom of the Wise. And of such it is said, I will destroy the wisdom of the wise: I will bring to nothing the understanding of the prudent . The apostle accordingly adds, Where is the wise? Where is the scribe? Where is the disputer of this world? setting in contradistinction to the scribes , the disputers of this world, the philosophers of the Gentiles . Hath not God made foolish the wisdom of the world? 1 Corinthians 1:19-20 which is equivalent to, showed it to be foolish, and not true , as they thought. And if you ask the cause of their seeming wisdom, he will say, because of the blindness of their heart; since in the wisdom of God , that is, as proclaimed by the prophets , the world knew not, in the wisdom which spoke by the prophets , Him, that is, God — it pleased God by the foolishness of preaching — what seemed to the Greeks foolishness — to save them that believe . For the Jews require signs, in order to faith ; and the Greeks seek after wisdom, plainly those reasonings styled irresistible, and those others, namely, syllogisms. But we preach Jesus Christ crucified; to the Jews a stumbling-block, because, though knowing prophecy , they did not believe the event: to the Greeks, foolishness; for those who in their own estimation are wise, consider it fabulous that the Son of God should speak by man and that God should have a Son, and especially that that Son should have suffered. Whence their preconceived…

On the plagiarizing of the dogmas of the philosophers from the Hebrews, we shall treat a little afterwards. But first, as due order demands, we must now speak of the epoch of Moses , by which the philosophy of the Hebrews will be demonstrated beyond all contradiction to be the most ancient of all wisdom. This has been discussed with accuracy by Tatian in his book To the Greeks , and by Cassian in the first book of his Exegetics . Nevertheless our commentary demands that we too should run over what has been said on the point.

Apion, then, the grammarian, surnamed Pleistonices, in the fourth book of The Egyptian Histories , although of so hostile a disposition towards the Hebrews, being by race an Egyptian , as to compose a work against the Jews , when referring to Amosis king of the Egyptians , and his exploits, adduces, as a witness , Ptolemy of Mendes. And his remarks are to the following effect: Amosis, who lived in the time of the Argive Inachus, overthrew Athyria, as Ptolemy of Mendes relates in his Chronology . Now this Ptolemy was a priest ; and setting forth the deeds of the Egyptian kings in three entire books, he says, that the exodus of the Jews from Egypt , under the conduct of Moses , took place while Amosis was king of Egypt . Whence it is seen that Moses flourished in the time of Inachus.

And of the Hellenic states, the most ancient is the Argolic, I mean that which took its rise from Inachus, as Dionysius of Halicarnassus teaches in his Times . And younger by forty generations than it was Attica, founded by Cecrops, who was an aboriginal of double race, as Tatian expressly says; and Arcadia, founded by Pelasgus, younger too by nine generations; and he, too, is said to have been an aboriginal. And more recent than this last by fifty-two generations, was Pthiotis, founded by Deucalion. And from the time of Inachus to the Trojan War twenty generations or more are reckoned; let us say, four hundred years and more.

And if Ctesias says that the Assyrian power is many years older than the Greek, the exodus of Moses from Egypt will appear to have taken place in the forty-second year of the Assyrian empire, in the thirty-second year of the reign of Belochus, in the time of Amosis the Egyptian , and of Inachus the Argive. And in Greece, in the time of Phoroneus, who succeeded Inachus, the flood of Ogyges occurred; and monarchy subsisted in Sicyon first in the person of Ægialeus, then of Europs, then of Telches; in Crete, in the person of Cres. For Acusilaus says that Phoroneus was the first man. Whence, too, the author of Phoronis said that he was the father of mortal men.

In the like manner, says He, Luke 6:26 did their fathers unto the prophets . What a turncoat is Marcion's Christ! Now the destroyer, now the advocate of the prophets ! He destroyed them as their rival, by converting their disciples ; he took up their cause as their friend, by stigmatizing their persecutors. But, in as far as the defense of the prophets could not be consistent in the Christ of Marcion , who came to destroy them; in so far is it becoming to the Creator's Christ that He should stigmatize those who persecuted the prophets , for He in all things accomplished their predictions. Again, it is more characteristic of the Creator to upbraid sons with their fathers' sins , than it is of that god who chastizes no man for even his own misdeeds.

But you will say, He cannot be regarded as defending the prophets simply because He wished to affirm the iniquity of the Jews for their impious dealings with their own prophets . Well, then, in this case, no sin ought to have been charged against the Jews : they were rather deserving of praise and approbation when they maltreated those whom the absolutely good god of Marcion , after so long a time, bestirred himself to destroy. I suppose, however, that by this time he had ceased to be the absolutely good god; he had now sojourned a considerable while even with the Creator, and was no longer (like) the god of Epicurus purely and simply. For see how he condescends to curse, and proves himself capable of taking offense and feeling anger ! He actually pronounces a woe !

But a doubt is raised against us as to the import of this word, as if it carried with it less the sense of a curse than of an admonition. Where, however, is the difference, since even an admonition is not given without the sting of a threat, especially when it is embittered with a woe ? Moreover, both admonition and threatening will be the resources of him who knows how to feel angry . For no one will forbid the doing of a thing with an admonition or a threat, except him who will inflict punishment for the doing of it. No one would inflict punishment, except him who was susceptible of anger .

Others, again, admit that the word implies a curse; but they will have it that Christ pronounced the woe, not as if it were His own genuine feeling, but because the woe is from the Creator, and He wanted to set forth to them the severity of the Creator in order that He might the more commend His own long-suffering in His beatitudes. Just as if it were not competent to the Creator, in the pre-eminence of both His attributes as the good God and Judge, that, as He had made clemency the preamble of His benediction so He should place severity in the sequel of His curses; thus fully developing His discipline in both directions, both in following out the blessing and in providing against the curse. He had already said of old, Behold, I have set before you blessing and cursing.

The head of every man is Christ . 1 Corinthians 11:3 What Christ, if He is not the author of man? The head he has here put for authority ; now authority will accrue to none else than the author. Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: The man ought not to cover his head, forasmuch as he is the image of God . 1 Corinthians 11:7 Since then he is the image of the Creator (for He , when looking on Christ His Word, who was to become man, said, Let us make man in our own image, after our likeness Genesis 1:26 ), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. But wherefore ought the woman to have power over her head, because of the angels ?

1 Corinthians 11:10 If it is because she was created for the man, 1 Corinthians 11:9 and taken out of the man, according to the Creator's purpose, then in this way too has the apostle maintained the discipline of that God from whose institution he explains the reasons of His discipline. He adds: Because of the angels . 1 Corinthians 11:10 What angels ? In other words, whose angels ? If he means the fallen angels of the Creator, there is great propriety in his meaning. It is right that that face which was a snare to them should wear some mark of a humble guise and obscured beauty. If, however, the angels of the rival god are referred to, what fear is there for them? For not even Marcion's disciples , (to say nothing of his angels ,) have any desire for women .

We have often shown before now, that the apostle classes heresies as evil 1 Corinthians 11:18-19 among works of the flesh, and that he would have those persons accounted estimable who shun heresies as an evil thing. In like manner, when treating of the gospel, we have proved from the sacrament of the bread and the cup the verity of the Lord's body and blood in opposition to Marcion's phantom; while throughout almost the whole of my work it has been contended that all mention of judicial attributes points conclusively to the Creator as to a God who judges.

Now, on the subject of spiritual gifts, 1 Corinthians 12:1 I have to remark that these also were promised by the Creator through Christ; and I think that we may derive from this a very just conclusion that the bestowal of a gift is not the work of a god other than Him who is proved to have given the promise. Here is a prophecy of Isaiah: There shall come forth a rod out of the stem of Jesse, and a flower shall spring up from his root; and upon Him shall rest the Spirit of the Lord . After which he enumerates the special gifts of the same: The spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of religion. And with the fear of the Lord shall the Spirit fill Him.

But there are others who themselves are even more heretical in nature (than the foregoing). and are Phrygians by birth. These have been rendered victims of error from being previously captivated by (two) wretched women , called a certain Priscilla and Maximilla, whom they supposed (to be) prophetesses. And they assert that into these the Paraclete Spirit had departed; and antecedently to them, they in like manner consider Montanus as a prophet . And being in possession of an infinite number of their books, (the Phrygians) are overrun with delusion; and they do not judge whatever statements are made by them, according to (the criterion of) reason; nor do they give heed unto those who are competent to decide; but they are heedlessly swept onwards, by the reliance which they place on these ( impostors ).

And they allege that they have learned something more through these, than from law, and prophets , and the Gospels . But they magnify these wretched women above the Apostles and every gift of Grace, so that some of them presume to assert that there is in them a something superior to Christ . These acknowledge God to be the Father of the universe , and Creator of all things, similarly with the Church , and (receive) as many things as the Gospel testifies concerning Christ. They introduce, however, the novelties of fasts , and feasts, and meals of parched food, and repasts of radishes, alleging that they have been instructed by women . And some of these assent to the heresy of the Noetians, and affirm that the Father himself is the Son , and that this (one) came under generation, and suffering, and death.

Concerning these I shall again offer an explanation, after a more minute manner; for the heresy of these has been an occasion of evils to many. We therefore are of opinion, that the statements made concerning these ( heretics ) are sufficient when we shall have briefly proved to all that the majority of their books are silly, and their attempts (at reasoning) weak, and worthy of no consideration. But it is not necessary for those who possess a sound mind to pay attention (either to their volumes or their arguments).

Since, therefore, we have explained even the diversities among the Jews , it seems expedient likewise not to pass over in silence the system of their religion. The doctrine, therefore, among all Jews on the subject of religion is fourfold-theological, natural, moral, and ceremonial. And they affirm that there is one God , and that He is Creator and Lord of the universe : that He has formed all these glorious works which had no previous existence ; and this, too, not out of any coeval substance that lay ready at hand, but His Will — the efficient cause — was to create , and He did create. And (they maintain) that there are angels , and that these have been brought into being for ministering unto the creation; but also that there is a sovereign Spirit that always continues beside God , for glory and praise.

And that all things in the creation are endued with sensation, and that there is nothing inanimate. And they earnestly aim at serious habits and a temperate life, as one may ascertain from their laws . Now these matters have long ago been strictly defined by those who in ancient times have received the divinely-appointed law; so that the reader will find himself astonished at the amount of temperance , and of diligence, lavished on customs legally enacted in reference to man. The ceremonial service, however, which has been adapted to divine worship in a manner befitting the dignity of religion , has been practised among them with the highest degree of elaboration. The superiority of their ritualism it is easy for those who wish it to ascertain, provided they read the book which furnishes information on these points.

They will thus perceive how that with solemnity and sanctity the Jewish priests offer unto God the first-fruits of the gifts bestowed by Him for the rise and enjoyment of men; how they fulfil their ministrations with regularity and steadfastness, in obedience to His commandments. There are, however, some (liturgical usages adopted) by these, which the Sadducees refuse to recognise, for they are not disposed to acquiesce in the existence of angels or spirits. Still all parties alike expect Messiah, inasmuch as the Law certainly, and the prophets , preached beforehand that He was about to be present on earth . Inasmuch, however, as the Jews were not cognizant of the period of His advent, there remains the supposition that the declarations (of Scripture) concerning His coming have not been fulfilled.

And so it is, that up to this day they continue in anticipation of the future coming of the Christ, — from the fact of their not discerning Him when He was present in the world . And (yet there can be little doubt but) that, on beholding the signs of the times of His having been already among us, the Jews are troubled; and that they are ashamed to confess that He has come, since they have with their own hands put Him to death, because they were stung with indignation in being convicted by Himself of not having obeyed the laws .

Since the great body of (the heretics ) do not employ the counsel of the Lord, by having the beam in the eye, Matthew 7:3-4 ; Luke 6:41-42 and announce that they see when in reality labouring under blindness, it seems to us expedient in no wise to be silent concerning the tenets of these. Our object is, that by the refutation accomplished by us, the ( heretics ), being of themselves ashamed, may be brought to know how the Saviour has advised (men) first to take away the beam, then to behold clearly the mote that is in your brother's eye. Having therefore adequately and sufficiently explained the doctrines of the majority (of the heretics ) in the seven books before this, we shall not now be silent as regards the (heterodox) opinions that follow (from these).

We shall by this means exhibit the abundance of the grace of the Holy Spirit ; and we shall refute those (who suppose) that they have acquired steadfastness of doctrine, when it is only in appearance. Now these have styled themselves Docetae, and propound the following opinions:— (The Docetae maintain) that God is the primal (Being), as it were a seed of a fig-tree, which is altogether very diminutive in size, but infinite in power. (This seed constitutes, according to the Docetae,) a lowly magnitude, incalculable in multitude, (and) labouring under no deficiency as regards generation. (This seed is) a refuge for the terror-stricken, a shelter of the naked, a veil for modesty, (and) the sought-for produce, to which He came in search (for fruit), he says, three times, and did not discover (any).

Wherefore, he says, He cursed the fig-tree, because He did not find upon it that sweet fruit — the sought-for produce. And inasmuch as the Deity is, according to them to express myself briefly — of this description and so great, that is, small and minute, the world, as it seems to them, was made in some such manner as the following: When the branches of the fig-tree became tender, leaves budded (first), as one may (generally) see, and next in succession the fruit. Now, in this (fruit) is preserved treasured the infinite and incalculable seed of the fig-tree. We think, therefore, (say the Docetae,) that there are three (parts) which are primarily produced by the seed of the fig-tree, (viz.,) stem, which constitutes the fig-tree, leaves, and fruit — the fig itself, as we have previously declared.

In this manner, the (Docetic) affirms, have been produced three Aeons, which are principles from the primal originating cause of the universe . And Moses has not been silent on this point, when he says, that there are three words of God , darkness, gloom, tempest, and added no more. Deuteronomy 5:22 For the (Docetic) says, God has made no addition to the three Aeons; but these, in every respect. have been sufficient for (the exigencies of) those who have been begotten and are sufficient. God Himself, however, remains with Himself, far separated from the three Aeons. When each of these Aeons had obtained an originating cause of generation, he grew, as has been declared, little by little, and (by degrees) was magnified, and (ultimately) became perfect. But they think that that is perfect which is reckoned at ten.

1. But as it is not sufficient, in the discussion of matters of such importance, to entrust the decision to the human senses and to the human understanding, and to pronounce on things invisible as if they were seen by us, we must, in order to establish the positions which we have laid down, adduce the testimony of Holy Scripture . And that this testimony may produce a sure and unhesitating belief, either with regard to what we have still to advance, or to what has been already stated, it seems necessary to show, in the first place, that the Scriptures themselves are divine, i.e., were inspired by the Spirit of God . We shall therefore with all possible brevity draw forth from the Holy Scriptures themselves, such evidence on this point as may produce upon us a suitable impression, (making our quotations) from Moses , the first legislator of the Hebrew nation, and from the words of Jesus Christ , the Author and Chief of the Christian religious system. For although there have been numerous legislators among the Greeks and Barbarians, and also countless teachers and philosophers who professed to declare the truth , we do not remember any legislator who was able to produce in the minds of foreign nations an affection and a zeal (for him) such as led them either voluntarily to adopt his laws , or to defend them with all the efforts of their mind. No one, then, has been able to introduce and make known what seemed to himself the truth , among, I do not say many foreign nations, but…

2. And we may see, moreover, how that religion itself grew up in a short time, making progress by the punishment and death of its worshippers, by the plundering of their goods, and by the tortures of every kind which they endured; and this result is the more surprising, that even the teachers of it themselves neither were men of skill, nor very numerous; and yet these words are preached throughout the whole world, so that Greeks and Barbarians, wise and foolish, adopt the doctrines of the Christian religion . From which it is no doubtful inference, that it is not by human power or might that the words of Jesus Christ come to prevail with all faith and power over the understandings and souls of all men . For, that these results were both predicted by Him, and established by divine answers proceeding from Him, is clear from His own words: You shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles . And again: This Gospel of the kingdom shall be preached among all nations. And again: Many shall say to Me in that day, Lord, Lord, have we not eaten and drunk in Your name, and in Your name cast out devils? And I will say unto them, Depart from Me, you workers of iniquity, I never knew you. If these sayings, indeed, had been so uttered by Him, and yet if these predictions had not been fulfilled, they might perhaps appear to be untrue, and not to possess any authority. But now, when His declarations do pass into fulfilment, seeing they…

3. What, then, are we to say of this, which the prophets had beforehand foretold of Him, that princes would not cease from Judah, nor leaders from be­tween his thighs, until He should come for whom it has been reserved (viz., the kingdom), and until the expectation of the Gentiles should come? For it is most distinctly evident from the history itself, from what is clearly seen at the present day, that from the times of Christ onwards there were no kings among the Jews . Nay, even all those objects of Jewish pride , of which they vaunted so much, and in which they exulted, whether regarding the beauty of the temple or the ornaments of the altar, and all those sacerdotal fillets and robes of the high priests , were all destroyed together. For the proph­ecy was fulfilled which had declared, For the chil­dren of Israel shall abide many days without king and prince: there shall be no victim, nor altar, nor priesthood , nor answers. These testimonies, ac­cordingly, we employ against those who seem to assert that what is spoken in Genesis by Jacob refers to Judah; and who say that there still remains a prince of the race of Judah — he, viz., who is the prince of their nation, whom they style Patriarch — and that there cannot fail (a ruler) of his seed, who will re­main until the advent of that Christ whom they pic­ture to themselves. But if the prophet's words be true , when he says, The children of Israel shall abide many days without king, without prince; and there shall be no…

4. In the song of Deuteronomy, also, it is pro­phetically declared that, on account of the sins of the former people, there was to be an election of a fool­ish nation — no other, certainly, than that which was brought about by Christ; for thus the words run: They have moved Me to anger with their images, and I will stir them up to jealousy; I will arouse them to anger against a foolish nation. We may therefore evidently see how the Hebrews, who are said to have excited God's anger by means of those ( idols ), which are no gods, and to have aroused His wrath by their images, were themselves also excited to jealousy by means of a foolish nation, which God has chosen by the advent of Jesus Christ and His disciples . For the following is the language of the apostle: For you see your calling, brethren, how that not many wise men among you after the flesh, not many mighty, not many noble (are called): but God has chosen the foolish things of the world, and the things which are not, to destroy the things which formerly existed . Carnal Israel , therefore, should not boast; for such is the term used by the apostle: No flesh, I say, should glory in the presence of God .

First fragment (Preface) As I wish to give an accurate account of the times of the captivity of the children of Israel in Babylon , and to discuss the prophecies contained in the visions of the blessed Daniel, (as well as) his manner of life from his boyhood in Babylon , I too shall proceed to bear my testimony to that holy and righteous man, a prophet and witness of Christ , who not only declared the visions of Nebuchadnezzar the king in those times, but also trained youths of like mind with himself, and raised up faithful witnesses in the world. He is horn, then, in the time of the prophetic ministry of the blessed Jeremiah, and in the reign of Jehoiakim or Eliakim. Along with the other captives, he is carried off a prisoner to Babylon . Now there are born to the blessed Josiah these five sons — Jehoahaz, Eliakim, Johanan, Zedekiah, or Jeconiah, and Sadum. And on his father's death, Jehoahaz is anointed as king by the people at the age of twenty-three years. Against him comes up Pharaoh -Necho, in the third month of his reign; and he takes him (Jehoahaz) prisoner, and carries him into Egypt , and imposes tribute on the land to the extent of one hundred talents of silver and ten talents of gold. And in his stead he sets up his brother Eliakim as king over the land, whose name also he changed to Jehoiakim, and who was then eleven years old. Against him came up Nebuchadnezzar king of Babylon , and carries him off prisoner to Babylon , taking with him also some of the vessels…

1. In speaking of a lioness from the sea, he meant the rising of the kingdom of Babylon , and that this was the golden head of the image. And in speaking of its eagle wings, be meant that king Nebuchadnezzar was exalted and that his glory was lifted up against God. Then he says its wings were plucked off, i.e., that his glory was destroyed; for he was driven out of his kingdom. And the words, A man's heart was given it, and it was made stand upon the feet of a man , mean that he came to himself again, and recognised that he was but a man , and gave the glory to God . Then after the lioness he sees a second beast, like a bear, which signified the Persians. For after the Babylonians the Persians obtained the power. And in saying that it had three ribs in its mouth, he pointed to the three nations, Persians , Medes, and Babylonians , which were expressed in the image by the silver after the gold. Then comes the third beast, a leopard, which means the Greeks; for after the Persians , Alexander of Macedon had the power, when Darius was overthrown, which was also indicated by the brass in the image. And in saying that the beast had four wings of a fowl, and four heads, he showed most clearly how the kingdom of Alexander was parted into four divisions. For in speaking of four heads, he meant the four kings that arose out of it. For Alexander, when dying, divided his kingdom into four parts. Then he says, The fourth beast (was) dreadful and terrible: it had iron teeth, and claws of…

2. After this, then, what remains, beloved, but the toes of the feet of the image, in which part shall be of iron and part of clay mixed together? By the toes of the feet he meant, mystically , the ten kings that rise out of that kingdom. As Daniel says, I considered the beast; and, lo, (there were) ten horns behind, among which shall come up another little horn springing from them; by which none other is meant than the antichrist that is to rise; and he shall set up the kingdom of Judah. And in saying that three horns were plucked up by the roots by this one, he indicates the three kings of Egypt , Libya, and Ethiopia , whom this one will slay in the array of war . And when he has conquered all, he will prove himself a terrible and savage tyrant, and will cause tribulation and persecution to the saints , exalting himself against them. And after him, it remains that the stone shall come from heaven which smote the image and shivered it, and subverted all the kingdoms, and gave the kingdom to the saints of the Most High. This became a great mountain, and filled the whole earth.

3. As these things, then, are destined to come to pass, and as the toes of the image turn out to be democracies, and the ten horns of the beast are distributed among ten kings, let us look at what is before us more carefully, and scan it, as it were, with open eye. The golden head of the image is identical with the lioness, by which the Babylonians were represented. The golden shoulders and the arms of silver are the same with the bear, by which the Persians and Medes are meant. The belly and thighs of brass are the leopard, by which the Greeks who ruled from Alexander onwards are intended. The legs of iron are the dreadful and terrible beast, by which the Romans who hold the empire now are meant. The toes of clay and iron are the ten horns which are to be. The one other little horn springing up in their midst is the antichrist. The stone that smites the image and breaks it in pieces, and that filled the whole earth, is Christ, who comes from heaven and brings judgment on the world.