Chapter 13
Refutation of the opinion, that
Paul was the only apostle who had knowledge of the truth.
1. With regard to those (the Marcionites) who
allege that Paul alone knew the truth, and that to him the mystery was
manifested by revelation, let Paul himself convict them, when he says, that one
and the same God wrought in Peter for the apostolate of the circumcision, and
in himself for the Gentiles. Galatians 2:8 Peter, therefore, was an apostle of
that very God whose was also Paul; and Him whom Peter preached as God among
those of the circumcision, and likewise the Son of God, did Paul [declare] also
among the Gentiles. For our Lord never came to save Paul alone, nor is God so
limited in means, that He should have but one apostle who knew the dispensation
of His Son. And again, when Paul says, "How beautiful are the feet of
those bringing glad tidings of good things, and preaching the Gospel of
peace," Romans 10:15; Isaiah 52:7 he shows clearly that it was not merely
one, but there were many who used to preach the truth. And again, in the
Epistle to the Corinthians, when he had recounted all those who had seen God
after the resurrection, he says in continuation, "But whether it were I or
they, so we preach, and so you believed," 1 Corinthians 15:11
acknowledging as one and the same, the preaching of all those who saw God after
the resurrection from the dead.
2. And again, the Lord replied to Philip, who
wished to behold the Father, "Have I been so long a time with you, and yet
you have not known Me, Philip? He that sees Me, sees also the Father; and how
do you say then, Show us the Father? For I am in the Father, and the Father in
Me; and henceforth you know Him, and have seen Him." To these men,
therefore, did the Lord bear witness, that in Himself they had both known and seen
the Father (and the Father is truth). To allege, then, that these men did not
know the truth, is to act the part of false witnesses, and of those who have
been alienated from the doctrine of Christ. For why did the Lord send the
twelve apostles to the lost sheep of the house of Israel, Matthew 10:6 if these
men did not know the truth? How also did the seventy preach, unless they had
themselves previously known the truth of what was preached? Or how could Peter
have been in ignorance, to whom the Lord gave testimony, that flesh and blood
had not revealed to him, but the Father, who is in heaven? Matthew 16:17 Just,
then, as "Paul [was] an apostle, not of men, neither by man, but by Jesus
Christ, and God the Father," Galatians 1:1 [so with the rest;] the Son
indeed leading them to the Father, but the Father revealing to them the Son.
3. But that Paul acceded to [the request of] those
who summoned him to the apostles, on account of the question [which had been
raised], and went up to them, with Barnabas, to Jerusalem, not without reason,
but that the liberty of the Gentiles might be confirmed by them, he does
himself say, in the Epistle to the Galatians: "Then, fourteen years after,
I went up again to Jerusalem with Barnabas, taking also Titus. But I went up by
revelation, and communicated to them that Gospel which I preached among the
Gentiles." Galatians 2:1-2 And again he says, "For an hour we did
give place to subjection, that the truth of the gospel might continue with
you." If, then, any one shall, from the Acts of the Apostles, carefully
scrutinize the time concerning which it is written that he went up to Jerusalem
on account of the forementioned question, he will find those years mentioned by
Paul coinciding with it. Thus the statement of Paul harmonizes with, and is, as
it were, identical with, the testimony of Luke regarding the apostles.
Chapter 14
If Paul had known any mysteries
unrevealed to the other apostles, Luke, his constant companion and
fellow-traveller, could not have been ignorant of them; neither could the truth
have possibly lain hid from him, through whom alone we learn many and most important
particulars of the Gospel history.
1. But that this Luke was inseparable from Paul,
and his fellow-labourer in the Gospel, he himself clearly evinces, not as a
matter of boasting, but as bound to do so by the truth itself. For he says that
when Barnabas, and John who was called Mark, had parted company from Paul, and
sailed to Cyprus, "we came to Troas;" Acts 16:8, etc. and when Paul
had beheld in a dream a man of Macedonia, saying, "Come into Macedonia,
Paul, and help us," "immediately," he says, "we endeavoured
to go into Macedonia, understanding that the Lord had called us to preach the
Gospel unto them. Therefore, sailing from Troas, we directed our ship's course
towards Samothracia." And then he carefully indicates all the rest of their
journey as far as Philippi, and how they delivered their first address:
"for, sitting down," he says, "we spoke unto the women who had
assembled;" Acts 16:13 and certain believed, even a great many. And again
does he say, "But we sailed from Philippi after the days of unleavened
bread, and came to Troas, where we abode seven days." Acts 20:5-6 And all
the remaining [details] of his course with Paul he recounts, indicating with
all diligence both places, and cities, and number of days, until they went up
to Jerusalem; and what befell Paul there, Acts 21 how he was sent to Rome in
bonds; the name of the centurion who took him in charge; Acts 27 and the signs
of the ships, and how they made shipwreck; Acts 28:11 and the island upon which
they escaped, and how they received kindness there, Paul healing the chief man
of that island; and how they sailed from thence to Puteoli, and from that
arrived at Rome; and for what period they sojourned at Rome. As Luke was
present at all these occurrences, he carefully noted them down in writing, so
that he cannot be convicted of falsehood or boastfulness, because all these
[particulars] proved both that he was senior to all those who now teach
otherwise, and that he was not ignorant of the truth. That he was not merely a
follower, but also a fellow-labourer of the apostles, but especially of Paul,
Paul has himself declared also in the Epistles, saying: "Demas has
forsaken me, ... and is departed unto Thessalonica; Crescens to Galatia, Titus
to Dalmatia. Only Luke is with me." 2 Timothy 4:10-11 From this he shows
that he was always attached to and inseparable from him. And again he says, in
the Epistle to the Colossians: "Luke, the beloved physician, greets
you." Colossians 4:14 But surely if Luke, who always preached in company
with Paul, and is called by him "the beloved," and with him performed
the work of an evangelist, and was entrusted to hand down to us a Gospel,
learned nothing different from him (Paul), as has been pointed out from his
words, how can these men, who were never attached to Paul, boast that they have
learned hidden and unspeakable mysteries?
2. But that Paul taught with simplicity what he
knew, not only to those who were [employed] with him, but to those that heard
him, he does himself make manifest. For when the bishops and presbyters who
came from Ephesus and the other cities adjoining had assembled in Miletus,
since he was himself hastening to Jerusalem to observe Pentecost, after
testifying many things to them, and declaring what must happen to him at
Jerusalem, he added: "I know that you shall see my face no more. Therefore
I take you to record this day, that I am pure from the blood of all. For I have
not shunned to declare unto you all the counsel of God. Take heed, therefore,
both to yourselves, and to all the flock over which the Holy Ghost has placed
you as bishops, to rule the Church of the Lord, which He has acquired for
Himself through His own blood." Acts 20:25, etc. Then, referring to the
evil teachers who should arise, he said: "I know that after my departure
shall grievous wolves come to you, not sparing the flock. Also of your own
selves shall men arise, speaking perverse things, to draw away disciples after
them." "I have not shunned," he says, "to declare unto you
all the counsel of God." Thus did the apostles simply, and without respect
of persons, deliver to all what they had themselves learned from the Lord. Thus
also does Luke, without respect of persons, deliver to us what he had learned
from them, as he has himself testified, saying, "Even as they delivered
them unto us, who from the beginning were eye-witnesses and ministers of the
Word." Luke 1:2
3. Now if any man set Luke aside, as one who did
not know the truth, he will, [by so acting,] manifestly reject that Gospel of
which he claims to be a disciple. For through him we have become acquainted
with very many and important parts of the Gospel; for instance, the generation
of John, the history of Zacharias, the coming of the angel to Mary, the
exclamation of Elisabeth, the descent of the angels to the shepherds, the words
spoken by them, the testimony of Anna and of Simeon with regard to Christ, and
that twelve years of age He was left behind at Jerusalem; also the baptism of
John, the number of the Lord's years when He was baptized, and that this
occurred in the fifteenth year of Tiberius Cæsar. And in His office of teacher
this is what He has said to the rich: "Woe unto you that are rich, for you
have received your consolation;" Luke 6:24, etc. and "Woe unto you
that are full, for you shall hunger; and you who laugh now, for you shall
weep;" and, "Woe unto you when all men shall speak well of you: for
so did your fathers to the false prophets." All things of the following
kind we have known through Luke alone (and numerous actions of the Lord we have
learned through him, which also all [the Evangelists] notice): the multitude of
fishes which Peter's companions enclosed, when at the Lord's command they cast
the nets; Luke 5 the woman who had suffered for eighteen years, and was healed
on the Sabbath day; Luke 13 the man who had the dropsy, whom the Lord made
whole on the Sabbath, and how He did defend Himself for having performed an act
of healing on that day; how He taught His disciples not to aspire to the
uppermost rooms; how we should invite the poor and feeble, who cannot
recompense us; the man who knocked during the night to obtain loaves, and did
obtain them, because of the urgency of his importunity; Luke 11 how, when [our
Lord] was sitting at meat with a Pharisee, a woman that was a sinner kissed His
feet, and anointed them with ointment, with what the Lord said to Simon on her
behalf concerning the two debtors; Luke 7 also about the parable of that rich
man who stored up the goods which had accrued to him, to whom it was also said,
"In this night they shall demand your soul from you; whose then shall
those things be which you have prepared?" Luke 12:20 and similar to this,
that of the rich man, who was clothed in purple and who fared sumptuously, and the
indigent Lazarus; Luke 16 also the answer which He gave to His disciples when
they said, "Increase our faith;" Luke 17:5 also His conversation with
Zaccheus the publican; Luke 19 also about the Pharisee and the publican, who
were praying in the temple at the same time; Luke 18 also the ten lepers, whom
He cleansed in the way simultaneously; Luke 17 also how He ordered the lame and
the blind to be gathered to the wedding from the lanes and streets; Luke 18
also the parable of the judge who feared not God, whom the widow's importunity
led to avenge her cause; Luke 13 and about the fig-tree in the vineyard which
produced no fruit. There are also many other particulars to be found mentioned
by Luke alone, which are made use of by both Marcion and Valentinus. And
besides all these, [he records] what [Christ] said to His disciples in the way,
after the resurrection, and how they recognised Him in the breaking of bread.
Luke 24
4. It follows then, as of course, that these men
must either receive the rest of his narrative, or else reject these parts also.
For no persons of common sense can permit them to receive some things recounted
by Luke as being true, and to set others aside, as if he had not known the
truth. And if indeed Marcion's followers reject these, they will then possess
no Gospel; for, curtailing that according to Luke, as I have said already, they
boast in having the Gospel [in what remains]. But the followers of Valentinus
must give up their utterly vain talk; for they have taken from that [Gospel]
many occasions for their own speculations, to put an evil interpretation upon
what he has well said. If, on the other hand, they feel compelled to receive
the remaining portions also, then, by studying the perfect Gospel, and the
doctrine of the apostles, they will find it necessary to repent, that they may
be saved from the danger [to which they are exposed].
Chapter 15
Refutation of the Ebionites, who
disparaged the authority of St. Paul, from the writings of St. Luke, which must
be received as a whole. Exposure of the hypocrisy, deceit, and pride of the
Gnostics. The apostles and their disciples knew and preached one God, the
Creator of the world.
1. But again, we allege the same against those who
do not recognise Paul as an apostle: that they should either reject the other
words of the Gospel which we have come to know through Luke alone, and not make
use of them; or else, if they do receive all these, they must necessarily admit
also that testimony concerning Paul, when he (Luke) tells us that the Lord
spoke at first to him from heaven: "Saul, Saul, why do you persecute Me? I
am Jesus Christ, whom you persecute," Acts 22:8, Acts 26:15 and then to
Ananias, saying regarding him: "Go your way; for he is a chosen vessel
unto Me, to bear My name among the Gentiles, and kings, and the children of
Israel. For I will show him, from this time, how great things he must suffer
for My name's sake." Acts 9:15-16 Those, therefore, who do not accept of
him [as a teacher], who was chosen by God for this purpose, that he might
boldly bear His name, as being sent to the forementioned nations, do despise
the election of God, and separate themselves from the company of the apostles.
For neither can they contend that Paul was no apostle, when he was chosen for
this purpose; nor can they prove Luke guilty of falsehood, when he proclaims
the truth to us with all diligence. It may be, indeed, that it was with this
view that God set forth very many Gospel truths, through Luke's
instrumentality, which all should esteem it necessary to use, in order that all
persons, following his subsequent testimony, which treats upon the acts and the
doctrine of the apostles, and holding the unadulterated rule of truth, may be
saved. His testimony, therefore, is true, and the doctrine of the apostles is
open and steadfast, holding nothing in reserve; nor did they teach one set of
doctrines in private, and another in public.
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
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 countenance, 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. But let us revert to the same line of argument
[hitherto pursued]. For when it has been manifestly declared, that they who
were the preachers of the truth and the apostles of liberty termed no one else
God, or named him Lord, except the only true God the Father, and His Word, who
has the pre-eminence in all things; it shall then be clearly proved, that they
(the apostles) confessed as the Lord God Him who was the Creator of heaven and
earth, who also spoke with Moses, gave to him the dispensation of the law, and
who called the fathers; and that they knew no other. The opinion of the
apostles, therefore, and of those (Mark and Luke) who learned from their words,
concerning God, has been made manifest.
Chapter 16
Proofs from the apostolic
writings, that Jesus Christ was one and the same, the only begotten Son of God,
perfect God and perfect man.
1. But there are some who say that Jesus was
merely a receptacle of Christ, upon whom the Christ, as a dove, descended from
above, and that when He had declared the unnameable Father He entered into the
Pleroma in an incomprehensible and invisible manner: for that He was not
comprehended, not only by men, but not even by those powers and virtues which
are in heaven, and that Jesus was the Son, but that Christ was the Father, and
the Father of Christ, God; while others say that He merely suffered in outward
appearance, being naturally impassible. The Valentinians, again, maintain that
the dispensational Jesus was the same who passed through Mary, upon whom that
Saviour from the more exalted [region] descended, who was also termed Pan,
because He possessed the names (vocabula) of all those who had produced Him;
but that [this latter] shared with Him, the dispensational one, His power and
His name; so that by His means death was abolished, but the Father was made
known by that Saviour who had descended from above, whom they do also allege to
be Himself the receptacle of Christ and of the entire Pleroma; confessing,
indeed, in tongue one Christ Jesus, but being divided in [actual] opinion: for,
as I have already observed, it is the practice of these men to say that there
was one Christ, who was produced by Monogenes, for the confirmation of the
Pleroma; but that another, the Saviour, was sent [forth] for the glorification
of the Father; and yet another, the dispensational one, and whom they represent
as having suffered, who also bore [in himself] Christ, that Saviour who
returned into the Pleroma. I judge it necessary therefore to take into account
the entire mind of the apostles regarding our Lord Jesus Christ, and to show
that not only did they never hold any such opinions regarding Him; but, still
further, that they announced through the Holy Spirit, that those who should
teach such doctrines were agents of Satan, sent forth for the purpose of
overturning the faith of some, and drawing them away from life.
2. That John knew the one and the same Word of
God, and that He was the only begotten, and that He became incarnate for our
salvation, Jesus Christ our Lord, I have sufficiently proved from the word of
John himself. And Matthew, too, recognising one and the same Jesus Christ,
exhibiting his generation as a man from the Virgin, even as God did promise
David that He would raise up from the fruit of his body an eternal King, having
made the same promise to Abraham a long time previously, says: "The book
of the generation of Jesus Christ, the son of David, the son of Abraham."
Matthew 1:1 Then, that he might free our mind from suspicion regarding Joseph,
he says: "But the birth of Christ was on this wise. When His mother was
espoused to Joseph, before they came together, she was found with child of the
Holy Ghost." Then, when Joseph had it in contemplation to put Mary away,
since she proved with child, [Matthew tells us of] the angel of God standing by
him, and saying: "Fear not to take unto you Mary your wife: for that which
is conceived in her is of the Holy Ghost. And she shall bring forth a son, and
you shall call His name Jesus; for He shall save His people from their sins.
Now this was done, that it might be fulfilled which was spoken of the Lord by
the prophet: Behold, a virgin shall conceive, and bring forth a son, and they
shall call His name Emmanuel, which is, God with us;" clearly signifying
that both the promise made to the fathers had been accomplished, that the Son
of God was born of a virgin, and that He Himself was Christ the Saviour whom
the prophets had foretold; not, as these men assert, that Jesus was He who was
born of Mary, but that Christ was He who descended from above. Matthew might
certainly have said, "Now the birth of Jesus was on this wise;" but
the Holy Ghost, foreseeing the corrupters [of the truth], and guarding by
anticipation against their deceit, says by Matthew, "But the birth of
Christ was on this wise;" and that He is Emmanuel, lest perchance we might
consider Him as a mere man: for "not by the will of the flesh nor by the
will of man, but by the will of God was the Word made flesh;" and that we
should not imagine that Jesus was one, and Christ another, but should know them
to be one and the same.
3. Paul, when writing to the Romans, has explained
this very point: "Paul, an apostle of Jesus Christ, predestinated unto the
Gospel of God, which He had promised by His prophets in the holy Scriptures,
concerning His Son, who was made to Him of the seed of David according to the
flesh, who was predestinated the Son of God with power through the Spirit of
holiness, by the resurrection from the dead of our Lord Jesus Christ."
Romans 1:1-4 And again, writing to the Romans about Israel, he says:
"Whose are the fathers, and from whom is Christ according to the flesh,
who is God over all, blessed forever." Romans 9:5 And again, in his
Epistle to the Galatians, he says: "But when the fullness of time had
come, God sent forth His Son, made of a woman, made under the law, to redeem them
that were under the law, that we might receive the adoption;" Galatians
4:4-5 plainly indicating one God, who did by the prophets make promise of the
Son, and one Jesus Christ our Lord, who was of the seed of David according to
His birth from Mary; and that Jesus Christ was appointed the Son of God with
power, according to the Spirit of holiness, by the resurrection from the dead,
as being the first begotten in all the creation; Colossians 1:14-15 the Son of
God being made the Son of man, that through Him we may receive the adoption, —
humanity sustaining, and receiving, and embracing the Son of God. Wherefore
Mark also says: "The beginning of the Gospel of Jesus Christ, the Son of
God; as it is written in the prophets." Mark 1:1 Knowing one and the same Son
of God, Jesus Christ, who was announced by the prophets, who from the fruit of
David's body was Emmanuel, "the messenger of great counsel of the
Father;" through whom God caused the day-spring and the Just One to arise
to the house of David, and raised up for him an horn of salvation, "and
established a testimony in Jacob;" Luke 1:69 as David says when
discoursing on the causes of His birth: "And He appointed a law in Israel,
that another generation might know [Him,] the children which should he born
from these, and they arising shall themselves declare to their children, so
that they might set their hope in God, and seek after His commandments."
And again, the angel said, when bringing good tidings to Mary: "He shall
be great, and shall be called the Son of the Highest; and the Lord shall give
unto Him the throne of His father David;" Luke 1:32 acknowledging that He
who is the Son of the Highest, the same is Himself also the Son of David. And
David, knowing by the Spirit the dispensation of the advent of this Person, by
which He is supreme over all the living and dead, confessed Him as Lord,
sitting on the right hand of the Most High Father.
4. But Simeon also — he who had received an
intimation from the Holy Ghost that he should not see death, until first he had
beheld Christ Jesus — taking Him, the first-begotten of the Virgin, into his
hands, blessed God, and said, "Lord, now let Your servant depart in peace,
according to Your word: because my eyes have seen Your salvation, which You
have prepared before the face of all people; a light to lighten the Gentiles,
and the glory of Your people Israel;" Luke 2:29 confessing thus, that the
infant whom he was holding in his hands, Jesus, born of Mary, was Christ
Himself, the Son of God, the light of all, the glory of Israel itself, and the
peace and refreshing of those who had fallen asleep. For He was already
despoiling men, by removing their ignorance, conferring upon them His own
knowledge, and scattering abroad those who recognised Him, as Esaias says:
"Call His name, Quickly spoil, Rapidly divide." Isaiah 8:3 Now these
are the works of Christ. He therefore was Himself Christ, whom Simeon carrying
[in his arms] blessed the Most High; on beholding whom the shepherds glorified
God; whom John, while yet in his mother's womb, and He (Christ) in that of
Mary, recognising as the Lord, saluted with leaping; whom the Magi, when they
had seen, adored, and offered their gifts [to Him], as I have already stated,
and prostrated themselves to the eternal King, departed by another way, not now
returning by the way of the Assyrians. "For before the child shall have
knowledge to cry, Father or mother, He shall receive the power of Damascus, and
the spoils of Samaria, against the king of the Assyrians;" Isaiah 8:4
declaring, in a mysterious manner indeed, but emphatically, that the Lord did
fight with a hidden hand against Amalek. For this cause, too, He suddenly
removed those children belonging to the house of David, whose happy lot it was
to have been born at that time, that He might send them on before into His
kingdom; He, since He was Himself an infant, so arranging it that human infants
should be martyrs, slain, according to the Scriptures, for the sake of Christ,
who was born in Bethlehem of Judah, in the city of David. Matthew 2:16
5. Therefore did the Lord also say to His
disciples after the resurrection, "O thoughtless ones, and slow of heart
to believe all that the prophets have spoken! Ought not Christ to have suffered
these things, and to enter into His glory?" Luke 24:25 And again does He
say to them: "These are the words which I spoke unto you while I was yet
with you, that all things must be fulfilled which were written in the law of
Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He
their understanding, that they should understand the Scriptures, and said to
them, Thus it is written, and thus it behooved Christ to suffer, and to rise
again from the dead, and that repentance for the remission of sins be preached
in His name among all nations." Luke 24:44, etc. Now this is He who was
born of Mary; for He says: "The Son of man must suffer many things, and be
rejected, and crucified, and on the third day rise again." The Gospel,
therefore, knew no other son of man but Him who was of Mary, who also suffered;
and no Christ who flew away from Jesus before the passion; but Him who was born
it knew as Jesus Christ the Son of God, and that this same suffered and rose
again, as John, the disciple of the Lord, verifies, saying: "But these are
written, that you might believe that Jesus is the Christ, the Son of God, and
that believing you might have eternal life in His name," John 20:31 —
foreseeing these blasphemous systems which divide the Lord, as far as lies in
their power, saying that He was formed of two different substances. For this
reason also he has thus testified to us in his Epistle: "Little children,
it is the last time; and as you have heard that Antichrist does come, now have
many antichrists appeared; whereby we know that it is the last time. They went
out from us, but they were not of us; for if they had been of us, they would
have continued with us: but [they departed], that they might be made manifest
that they are not of us. Know therefore, that every lie is from without, and is
not of the truth. Who is a liar, but he that denies that Jesus is the Christ?
This is Antichrist."
6. But inasmuch as all those before mentioned,
although they certainly do with their tongue confess one Jesus Christ, make
fools of themselves, thinking one thing and saying another; for their
hypotheses vary, as I have already shown, alleging, [as they do,] that one
Being suffered and was born, and that this was Jesus; but that there was
another who descended upon Him, and that this was Christ, who also ascended
again; and they argue, that he who proceeded from the Demiurge, or he who was
dispensational, or he who sprang from Joseph, was the Being subject to
suffering; but upon the latter there descended from the invisible and ineffable
[places] the former, whom they assert to be incomprehensible, invisible, and
impassible: they thus wander from the truth, because their doctrine departs
from Him who is truly God, being ignorant that His only-begotten Word, who is
always present with the human race, united to and mingled with His own
creation, according to the Father's pleasure, and who became flesh, is Himself
Jesus Christ our Lord, who did also suffer for us, and rose again on our
behalf, and who will come again in the glory of His Father, to raise up all
flesh, and for the manifestation of salvation, and to apply the rule of just
judgment to all who were made by Him. There is therefore, as I have pointed
out, one God the Father, and one Christ Jesus, who came by means of the whole
dispensational arrangements [connected with Him], and gathered together all
things in Himself. Ephesians 1:10 But in every respect, too, He is man, the
formation of God; and thus He took up man into Himself, the invisible becoming
visible, the incomprehensible being made comprehensible, the impassible
becoming capable of suffering, and the Word being made man, thus summing up all
things in Himself: so that as in super-celestial, spiritual, and invisible
things, the Word of God is supreme, so also in things visible and corporeal He
might possess the supremacy, and, taking to Himself the pre-eminence, as well
as constituting Himself Head of the Church, He might draw all things to Himself
at the proper time.
7. With Him is nothing incomplete or out of due
season, just as with the Father there is nothing incongruous. For all these
things were foreknown by the Father; but the Son works them out at the proper
time in perfect order and sequence. This was the reason why, when Mary was
urging [Him] on to [perform] the wonderful miracle of the wine, and was
desirous before the time to partake of the cup of emblematic significance, the
Lord, checking her untimely haste, said, "Woman, what have I to do with
you? My hour is not yet come" John 2:4 — waiting for that hour which was foreknown
by the Father. This is also the reason why, when men were often desirous to
take Him, it is said, "No man laid hands upon Him, for the hour of His
being taken was not yet come;" John 7:30 nor the time of His passion,
which had been foreknown by the Father; as also says the prophet Habakkuk,
"By this You shall be known when the years have drawn near; You shall be
set forth when the time comes; because my soul is disturbed by anger, You shall
remember Your mercy." Habakkuk 3:2 Paul also says: "But when the
fullness of time came, God sent forth His Son." Galatians 4:4 By which is
made manifest, that all things which had been foreknown of the Father, our Lord
did accomplish in their order, season, and hour, foreknown and fitting, being
indeed one and the same, but rich and great. For He fulfils the bountiful and
comprehensive will of His Father, inasmuch as He is Himself the Saviour of
those who are saved, and the Lord of those who are under authority, and the God
of all those things which have been formed, the only-begotten of the Father,
Christ who was announced, and the Word of God, who became incarnate when the
fullness of time had come, at which the Son of God had to become the Son of
man.
8. All, therefore, are outside of the [Christian]
dispensation, who, under pretext of knowledge, understand that Jesus was one,
and Christ another, and the Only-begotten another, from whom again is the Word,
and that the Saviour is another, whom these disciples of error allege to be a
production of those who were made Æons in a state of degeneracy. Such men are
to outward appearance sheep; for they appear to be like us, by what they say in
public, repeating the same words as we do; but inwardly they are wolves. Their
doctrine is homicidal, conjuring up, as it does, a number of gods, and
simulating many Fathers, but lowering and dividing the Son of God in many ways.
These are they against whom the Lord has cautioned us beforehand; and His
disciple, in his Epistle already mentioned, commands us to avoid them, when he
says: "For many deceivers are entered into the world, who confess not that
Jesus Christ has come in the flesh. This is a deceiver and an antichrist. Take
heed to them, that you lose not what you have wrought." And again does he
say in the Epistle: "Many false prophets are gone out into the world.
Hereby know the Spirit of God: Every spirit that confesses that Jesus Christ
has come in the flesh is of God; and every spirit which separates Jesus Christ
is not of God, but is of antichrist." These words agree with what was said
in the Gospel, that "the Word was made flesh, and dwelt among us."
Wherefore he again exclaims in his Epistle, "Every one that believes that
Jesus is the Christ, has been born of God;" 1 John 5:1 knowing Jesus
Christ to be one and the same, to whom the gates of heaven were opened, because
of His taking upon Him flesh: who shall also come in the same flesh in which He
suffered, revealing the glory of the Father.
9. Concurring with these statements, Paul,
speaking to the Romans, declares: "Much more they who receive abundance of
grace and righteousness for [eternal] life, shall reign by one, Christ
Jesus." Romans 5:17 It follows from this, that he knew nothing of that
Christ who flew away from Jesus; nor did he of the Saviour above, whom they hold
to be impassible. For if, in truth, the one suffered, and the other remained
incapable of suffering, and the one was born, but the other descended upon him
who was born, and left him again, it is not one, but two, that are shown forth.
But that the apostle did know Him as one, both who was born and who suffered,
namely Christ Jesus, he again says in the same Epistle: "Do you not know,
that so many of us as were baptized in Christ Jesus were baptized in His death?
That like as Christ rose from the dead, so should we also walk in newness of
life." Romans 6:3-4 But again, showing that Christ did suffer, and was
Himself the Son of God, who died for us, and redeemed us with His blood at the
time appointed beforehand, he says: "For how is it, that Christ, when we
were yet without strength, in due time died for the ungodly? But God commends
His love towards us, in that, while we were yet sinners, Christ died for us.
Much more, then, being now justified by His blood, we shall be saved from wrath
through Him. For if, when we were enemies, we were reconciled to God by the
death of His Son; much more, being reconciled, we shall be saved by His
life." He declares in the plainest manner, that the same Being who was
laid hold of, and underwent suffering, and shed His blood for us, was both
Christ and the Son of God, who did also rise again, and was taken up into
heaven, as he himself [Paul] says: "But at the same time, [it, is] Christ
[that] died, yea rather, that is risen again, who is even at the right hand of God."
Romans 8:34 And again, "Knowing that Christ, rising from the dead, dies no
more:" Romans 6:9 for, as himself foreseeing, through the Spirit, the
subdivisions of evil teachers [with regard to the Lord's person], and being
desirous of cutting away from them all occasion of cavil, he says what has been
already stated, [and also declares:] "But if the Spirit of Him that raised
up Jesus from the dead dwell in you, He that raised up Christ from the dead
shall also quicken your mortal bodies." Romans 8:11 This he does not utter
to those alone who wish to hear: Do not err, [he says to all:] Jesus Christ,
the Son of God, is one and the same, who did by suffering reconcile us to God,
and rose from the dead; who is at the right hand of the Father, and perfect in
all things; "who, when He was buffeted, struck not in return; who, when He
suffered, threatened not;" 1 Peter 2:23 and when He underwent tyranny, He
prayed His Father that He would forgive those who had crucified Him. For He did
Himself truly bring in salvation: since He is Himself the Word of God, Himself
the Only-begotten of the Father, Christ Jesus our Lord.
Chapter 17
The apostles teach that it was
neither Christ nor the Saviour, but the Holy Spirit, who did descend upon
Jesus. The reason for this descent.
1. It certainly was in the power of the apostles
to declare that Christ descended upon Jesus, or that the so-called superior
Saviour [came down] upon the dispensational one, or he who is from the
invisible places upon him from the Demiurge; but they neither knew nor said
anything of the kind: for, had they known it, they would have also certainly
stated it. But what really was the case, that did they record, [namely,] that
the Spirit of God as a dove descended upon Him; this Spirit, of whom it was
declared by Isaiah, "And the Spirit of God shall rest upon Him,"
Isaiah 11:2 as I have already said. And again: "The Spirit of the Lord is
upon Me, because He has anointed Me." Isaiah 61:1 That is the Spirit of
whom the Lord declares, "For it is not you that speak, but the Spirit of
your Father which speaks in you." Matthew 10:20 And again, giving to the
disciples the power of regeneration into God, He said to them, "Go and
teach all nations, baptizing them in the name of the Father, and of the Son,
and of the Holy Ghost." Matthew 28:19 For [God] promised, that in the last
times He would pour Him [the Spirit] upon [His] servants and handmaids, that
they might prophesy; wherefore He did also descend upon the Son of God, made
the Son of man, becoming accustomed in fellowship with Him to dwell in the
human race, to rest with human beings, and to dwell in the workmanship of God,
working the will of the Father in them, and renewing them from their old habits
into the newness of Christ.
2. This Spirit did David ask for the human race,
saying, "And establish me with Your all-governing Spirit;" who also,
as Luke says, descended at the day of Pentecost upon the disciples after the
Lord's ascension, having power to admit all nations to the entrance of life,
and to the opening of the new covenant; from whence also, with one accord in
all languages, they uttered praise to God, the Spirit bringing distant tribes
to unity, and offering to the Father the first-fruits of all nations. Wherefore
also the Lord promised to send the Comforter, John 16:7 who should join us to
God. For as a compacted lump of dough cannot be formed of dry wheat without
fluid matter, nor can a loaf possess unity, so, in like manner, neither could
we, being many, be made one in Christ Jesus without the water from heaven. And
as dry earth does not bring forth unless it receive moisture, in like manner we
also, being originally a dry tree, could never have brought forth fruit unto
life without the voluntary rain from above. For our bodies have received unity
among themselves by means of that laver which leads to incorruption; but our
souls, by means of the Spirit. Wherefore both are necessary, since both
contribute towards the life of God, our Lord compassionating that erring
Samaritan woman — who did not remain with one husband, but committed
fornication by [contracting] many marriages — by pointing out, and promising to
her living water, so that she should thirst no more, nor occupy herself in
acquiring the refreshing water obtained by labour, having in herself water springing
up to eternal life. The Lord, receiving this as a gift from His Father, does
Himself also confer it upon those who are partakers of Himself, sending the
Holy Spirit upon all the earth.
3. Gideon, Judges 6:37, etc. that Israelite whom
God chose, that he might save the people of Israel from the power of
foreigners, foreseeing this gracious gift, changed his request, and prophesied
that there would be dryness upon the fleece of wool (a type of the people), on
which alone at first there had been dew; thus indicating that they should no
longer have the Holy Spirit from God, as says Esaias, "I will also command
the clouds, that they rain no rain upon it," Isaiah 5:6 but that the dew,
which is the Spirit of God, who descended upon the Lord, should be diffused
throughout all the earth, "the spirit of wisdom and understanding, the
spirit of counsel and might, the spirit of knowledge and piety, the spirit of
the fear of God." Isaiah 11:2 This Spirit, again, He did confer upon the
Church, sending throughout all the world the Comforter from heaven, from whence
also the Lord tells us that the devil, like lightning, was cast down. Luke
10:18 Wherefore we have need of the dew of God, that we be not consumed by
fire, nor be rendered unfruitful, and that where we have an accuser there we
may have also an Advocate, 1 John 2:1 the Lord commending to the Holy Spirit
His own man, who had fallen among thieves, Luke 10:35 whom He Himself
compassionated, and bound up his wounds, giving two royal denaria; so that we,
receiving by the Spirit the image and superscription of the Father and the Son,
might cause the denarium entrusted to us to be fruitful, counting out the
increase [thereof] to the Lord. Matthew 25:14
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 fullness 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 does
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 you, 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
color; 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."
Chapter 18
Continuation of the foregoing
argument. Proofs from the writings of St. Paul, and from the words of Our Lord,
that Christ and Jesus cannot be considered as distinct beings; neither can it
be alleged that the Son of God became man merely in appearance, but that He did
so truly and actually.
1. As it has been clearly demonstrated that the
Word, who existed in the beginning with God, by whom all things were made, who
was also always present with mankind, was in these last days, according to the
time appointed by the Father, united to His own workmanship, inasmuch as He
became a man liable to suffering, [it follows] that every objection is set
aside of those who say, "If our Lord was born at that time, Christ had
therefore no previous existence." For I have shown that the Son of God did
not then begin to exist, being with the Father from the beginning; but when He
became incarnate, and was made man, He commenced afresh the long line of human
beings, and furnished us, in a brief, comprehensive manner, with salvation; so
that what we had lost in Adam — namely, to be according to the image and
likeness of God — that we might recover in Christ Jesus.
2. For as it was not possible that the man who had
once for all been conquered, and who had been destroyed through disobedience,
could reform himself, and obtain the prize of victory; and as it was also
impossible that he could attain to salvation who had fallen under the power of
sin — the Son effected both these things, being the Word of God, descending
from the Father, becoming incarnate, stooping low, even to death, and
consummating the arranged plan of our salvation, upon whom [Paul], exhorting us
unhesitatingly to believe, again says, "Who shall ascend into heaven? That
is, to bring down Christ; or who shall descend into the deep? That is, to
liberate Christ again from the dead." Romans 10:6-7 Then he continues,
"If you shall confess with your mouth the Lord Jesus, and shall believe in
your heart that God has raised Him from the dead, you shall be saved." Romans
10:9 And he renders the reason why the Son of God did these things, saying,
"For to this end Christ both lived, and died, and revived, that He might
rule over the living and the dead." Romans 14:9 And again, writing to the
Corinthians, he declares, "But we preach Christ Jesus crucified;" 1
Corinthians 1:23 and adds, "The cup of blessing which we bless, is it not
the communion of the blood of Christ?" 1 Corinthians 10:16
3. But who is it that has had fellowship with us
in the matter of food? Whether is it he who is conceived of by them as the
Christ above, who extended himself through Horos, and imparted a form to their
mother; or is it He who is from the Virgin, Emmanuel, who ate butter and honey,
Isaiah 8:14 of whom the prophet declared, "He is also a man, and who shall
know him?" Jeremiah 17:9 He was likewise preached by Paul: "For I
delivered," he says, "unto you first of all, that Christ died for our
sins, according to the Scriptures; and that He was buried, and rose again the
third day, according to the Scriptures." 1 Corinthians 15:3-4 It is plain,
then, that Paul knew no other Christ besides Him alone, who both suffered, and
was buried, and rose gain, who was also born, and whom he speaks of as man. For
after remarking, "But if Christ be preached, that He rose from the
dead," 1 Corinthians 15:12 he continues, rendering the reason of His
incarnation, "For since by man came death, by man [came] also the
resurrection of the dead." And everywhere, when [referring to] the passion
of our Lord, and to His human nature, and His subjection to death, he employs
the name of Christ, as in that passage: "Destroy not him with your meat
for whom Christ died." Romans 14:15 And again: "But now, in Christ,
you who sometimes were far off are made near by the blood of Christ."
Ephesians 2:13 And again: "Christ has redeemed us from the curse of the
law, being made a curse for us: for it is written, Cursed is every one that
hangs upon a tree." Galatians 3:13; Deuteronomy 21:23 And again: "And
through your knowledge shall the weak brother perish, for whom Christ
died;" 1 Corinthians 8:11 indicating that the impassible Christ did not
descend upon Jesus, but that He Himself, because He was Jesus Christ, suffered
for us; He, who lay in the tomb, and rose again, who descended and ascended, — the
Son of God having been made the Son of man, as the very name itself does
declare. For in the name of Christ is implied, He that anoints, He that is
anointed, and the unction itself with which He is anointed. And it is the
Father who anoints, but the Son who is anointed by the Spirit, who is the
unction, as the Word declares by Isaiah, "The Spirit of the Lord is upon
me, because He has anointed me," Isaiah 61:1 — pointing out both the
anointing Father, the anointed Son, and the unction, which is the Spirit.
4. The Lord Himself, too, makes it evident who it
was that suffered; for when He asked the disciples, "Who do men say that
I, the Son of man, am?" Matthew 16:13 and when Peter had replied,
"You are the Christ, the Son of the living God;" and when he had been
commended by Him [in these words], "That flesh and blood had not revealed
it to him, but the Father who is in heaven," He made it clear that He, the
Son of man, is Christ the Son of the living God. "For from that time
forth," it is said, "He began to show to His disciples, how that He
must go unto Jerusalem, and suffer many things of the priests, and be rejected,
and crucified, and rise again the third day." Matthew 16:21 He who was
acknowledged by Peter as Christ, who pronounced him blessed because the Father
had revealed the Son of the living God to him, said that He must Himself suffer
many things, and be crucified; and then He rebuked Peter, who imagined that He
was the Christ as the generality of men supposed [that the Christ should be],
and was averse to the idea of His suffering, [and] said to the disciples,
"If any man will come after Me, let him deny himself, and take up his
cross, and follow Me. For whosoever will save his life, shall lose it; and
whosoever will lose it for My sake shall save it." Matthew 16:24-25 For
these things Christ spoke openly, He being Himself the Saviour of those who
should be delivered over to death for their confession of Him, and lose their
lives.
5. If, however, He was Himself not to suffer, but
should fly away from Jesus, why did He exhort His disciples to take up the
cross and follow Him — that cross which these men represent Him as not having
taken up, but [speak of Him] as having relinquished the dispensation of
suffering? For that He did not say this with reference to the acknowledging of
the Stauros (cross) above, as some among them venture to expound, but with
respect to the suffering which He should Himself undergo, and that His
disciples should endure, He implies when He says, "For whosoever will save
his life, shall lose it; and whosoever will lose, shall find it." And that
His disciples must suffer for His sake, He [implied when He] said to the Jews,
"Behold, I send you prophets, and wise men, and scribes: and some of them
you shall kill and crucify." Matthew 23:24 And to the disciples He was
wont to say, "And you shall stand before governors and kings for My sake;
and they shall scourge some of you, and slay you, and persecute you from city
to city." Matthew 10:17-18 He knew, therefore, both those who should
suffer persecution, and He knew those who should have to be scourged and slain
because of Him; and He did not speak of any other cross, but of the suffering
which He should Himself undergo first, and His disciples afterwards. For this
purpose did He give them this exhortation: "Fear not them which kill the
body, but are not able to kill the soul; but rather fear Him who is able to
send both soul and body into hell;" Matthew 10:28 [thus exhorting them] to
hold fast those professions of faith which they had made in reference to Him.
For He promised to confess before His Father those who should confess His name
before men; but declared that He would deny those who should deny Him, and
would be ashamed of those who should be ashamed to confess Him. And although
these things are so, some of these men have proceeded to such a degree of
temerity, that they even pour contempt upon the martyrs, and vituperate those
who are slain on account of the confession of the Lord, and who suffer all
things predicted by the Lord, and who in this respect strive to follow the
footprints of the Lord's passion, having become martyrs of the suffering One;
these we do also enrol with the martyrs themselves. For, when inquisition shall
be made for their blood, and they shall attain to glory, then all shall be
confounded by Christ, who have cast a slur upon their martyrdom. And from this
fact, that He exclaimed upon the cross, "Father, forgive them, for they
know not what they do," Luke 23:34 the long-suffering, patience, compassion,
and goodness of Christ are exhibited, since He both suffered, and did Himself
exculpate those who had maltreated Him. For the Word of God, who said to us,
"Love your enemies, and pray for those that hate you," Matthew 5:44
Himself did this very thing upon the cross; loving the human race to such a
degree, that He even prayed for those putting Him to death. If, however, any
one, going upon the supposition that there are two [Christs], forms a judgment
in regard to them, that [Christ] shall be found much the better one, and more
patient, and the truly good one, who, in the midst of His own wounds and
stripes, and the other [cruelties] inflicted upon Him, was beneficent, and
unmindful of the wrongs perpetrated upon Him, than he who flew away, and
sustained neither injury nor insult.
6. This also does likewise meet [the case] of
those who maintain that He suffered only in appearance. For if He did not truly
suffer, no thanks to Him, since there was no suffering at all; and when we
shall actually begin to suffer, He will seem as leading us astray, exhorting us
to endure buffeting, and to turn the other Matthew 5:39 cheek, if He did not
Himself before us in reality suffer the same; and as He misled them by seeming
to them what He was not, so does He also mislead us, by exhorting us to endure
what He did not endure Himself. [In that case] we shall be even above the
Master, because we suffer and sustain what our Master never bore or endured.
But as our Lord is alone truly Master, so the Son of God is truly good and
patient, the Word of God the Father having been made the Son of man. For He
fought and conquered; for He was man contending for the fathers, and through
obedience doing away with disobedience completely: for He bound the strong man,
Matthew 12:29 and set free the weak, and endowed His own handiwork with
salvation, by destroying sin. For He is a most holy and merciful Lord, and
loves the human race.
7. Therefore, as I have already said, He caused
man (human nature) to cleave to and to become, one with God. For unless man had
overcome the enemy of man, the enemy would not have been legitimately
vanquished. And again: unless it had been God who had freely given salvation,
we could never have possessed it securely. And unless man had been joined to
God, he could never have become a partaker of incorruptibility. For it was
incumbent upon the Mediator between God and men, by His relationship to both,
to bring both to friendship and concord, and present man to God, while He revealed
God to man. For, in what way could we be partaken of the adoption of sons,
unless we had received from Him through the Son that fellowship which refers to
Himself, unless His Word, having been made flesh, had entered into communion
with us? Wherefore also He passed through every stage of life, restoring to all
communion with God. Those, therefore, who assert that He appeared putatively,
and was neither born in the flesh nor truly made man, are as yet under the old
condemnation, holding out patronage to sin; for, by their showing, death has
not been vanquished, which "reigned from Adam to Moses, even over them
that had not sinned after the similitude of Adam's transgression." Romans
5:14 But the law coming, which was given by Moses, and testifying of sin that
it is a sinner, did truly take away his (death's) kingdom, showing that he was
no king, but a robber; and it revealed him as a murderer. It laid, however, a
weighty burden upon man, who had sin in himself, showing that he was liable to
death. For as the law was spiritual, it merely made sin to stand out in relief,
but did not destroy it. For sin had no dominion over the spirit, but over man.
For it behooved Him who was to destroy sin, and redeem man under the power of
death, that He should Himself be made that very same thing which he was, that
is, man; who had been drawn by sin into bondage, but was held by death, so that
sin should be destroyed by man, and man should go forth from death. For as by
the disobedience of the one man who was originally moulded from virgin soil,
the many were made sinners, Romans 5:19 and forfeited life; so was it necessary
that, by the obedience of one man, who was originally born from a virgin, many
should be justified and receive salvation. Thus, then, was the Word of God made
man, as also Moses says: "God, true are His works." Deuteronomy 32:4
But if, not having been made flesh, He did appear as if flesh, His work was not
a true one. But what He did appear, that He also was: God recapitulated in
Himself the ancient formation of man, that He might kill sin, deprive death of
its power, and vivify man; and therefore His works are true.
