Chap. XXVII. - Granted that the Apostles Transmitted the Whole Doctrine of Truth, May Not the Churches Have Been Unfaithful in Handing It On? Inconceivable that This Can Have Been the Case.
Since, therefore, it is incredible that the apostles were either ignorant of the whole scope of the message which they had to declare,197 or failed to make known to all men the entire rule of faith, let us see whether, while the apostles proclaimed it, perhaps, simply and fully, the churches, through their own fault, set it forth otherwise than the apostles had done. All these suggestions of distrust198 you may find put forward by the heretics. They bear in mind how the churches were rebuked by the apostle: “O foolish Galatians, who hath bewitched you?” (Gal_3:1) and, “Ye did run so well; who hath hindered you?” (Gal_5:7) and how the epistle actually begins: “I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.” (Gal_1:6) That they likewise (remember), what was written to the Corinthians, that they “were yet carnal,” who “required to be fed with milk,” being as yet “unable to bear strong meat;” (1Co_8:2 and following verses) who also “thought that they knew somewhat, whereas they knew not yet anything, as they ought to know.” (1Co_8:2) When they raise the objection that the churches were rebuked, let them suppose that they were also corrected; let them also remember those (churches), concerning whose faith and knowledge and conversation the apostle “rejoices and gives thanks to God,” which nevertheless even at this day, unite with those which were rebuked in the privileges of one and the same institution.
Chap. XXVIII. - The One Tradition of the Faith, Which Is Substantially Alike in the Churches Everywhere, a Good Proof that the Transmission Has Been True and Honest in the Main.
Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ, (Joh_14:26) and for this asked of the Father that He might be the teacher of truth; (Joh_15:26) grant, also, that He, the Steward of God, the Vicar of Christ,199 neglected His office, permitting the churches for a time to understand differently, (and) to believe differently, what He Himself was preaching by the apostles, - is it likely that so many churches, and they so great, should have gone astray into one and the same faith? No casualty distributed among many men issues in one and the same result. Error of doctrine in the churches must necessarily have produced various issues. When, however, that which is deposited among many is found to be one and the same, it is not the result of error, but of tradition. Can any one, then, be reckless200 enough to say that they were in error who handed on the tradition?
Chap. XXIX. - The Truth Not Indebted to the Care of the Heretics; It Had Free Course Before They Appeared. Priority of the Church’s Doctrine a Mark of Its Truth.
In whatever manner error came, it reigned of course201 only as long as there was an absence of heresies? Truth had to wait for certain Marcionites and Valentinians to set it free. During the interval the gospel was wrongly202 preached; men wrongly believed; so many thousands were wrongly baptized; so many works of faith were wrongly wrought; so many miraculous gifts,203 so many spiritual endowments,204 were wrongly set in operation; so many priestly functions, so many ministries,205 were wrongly executed; and, to sum up the whole, so many martyrs wrongly received their crowns! Else, if not wrongly done, and to no purpose, how comes it to pass that the things of God were on their course before it was known to what God they belonged? that there were Christians before Christ was found? that there were heresies before true doctrine? Not so; for in all cases truth precedes its copy, the likeness succeeds the reality. Absurd enough, however, is it, that heresy should be deemed to have preceded its own prior doctrine, even on this account, because it is that (doctrine) itself which foretold that there 257 should be heresies against which men would have to guard! To a church which possessed this doctrine, it was written - yea, the doctrine itself writes to its own church - “Though an angel from heaven preach any other gospel than that which we have preached, let him be accursed.”206
Chap. XXX. - Comparative Lateness of Heresies. Marclon’s Heresy. Some Personal Facts About Him. The Heresy of Apelles. Character of This Man; Philumene; Valentinus; Nigidius, and Hermogenes.
Where was Marcion then, that shipmaster of Pontus, the zealous student of Stoicism? Where was Valentinus then, the disciple of Platonism? For it is evident that those men lived not so long ago, - in the reign of Antoninus for the most part,207 - and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherus,208 until on account of their ever restless curiosity, with which they even infected the brethren, they were more than once expelled. Marcion, indeed, [went] with the two hundred sesterces which he had brought into the church, and, (see adv. Marcion, iv. 4 infra.) when banished at last to a permanent excommunication, they scattered abroad the poisons of their doctrines. Afterwards, it is true, Marcion professed repentance, and agreed to the conditions granted to him - that he should receive reconciliation if he restored to the church all the others whom he had been training for perdition: he was prevented, however, by death. It was indeed209 necessary that there should be heresies; (1Co_11:19) and yet it does not follow from that necessity, that heresies are a good thing. As if it has not been necessary also that there should be evil! It was even necessary that the Lord should be betrayed; but woe to the traitor! (Mar_14:21) So that no man may from this defend heresies. If we must likewise touch the descent210 of Apelles, he is far from being” one of the old school,”211 like his instructor and moulder, Marcion; he rather forsook the continence of Marcion, by resorting to the company of a woman, and withdrew to Alexandria, out of sight of his most abstemious212 master. Returning therefrom, after some years, unimproved, except that he was no longer a Marcionite, he clave213 to another woman, the maiden Philumene (whom we have already (in chap. vi. p. 246 above.) mentioned), who herself afterwards became an enormous prostitute. Having been imposed on by her vigorous spirit,214 he committed to writing the revelations which he had learned of her. Persons are still living who remember them, - their own actual disciples and successors, - who cannot therefore deny the lateness of their date. But, in fact, by their own works they are convicted, even as the Lord said. (Mat_7:16) For since Marcion separated the New Testament from the Old, he is (necessarily) subsequent to that which he separated, inasmuch as it was only in his power to separate what was (previously) united. Having then been united previous to its separation, the fact of its subsequent separation proves the subsequence also of the man who effected the separation. In like manner Valentinus, by his different expositions and acknowledged215 emendations, makes these changes on the express ground of previous faultiness, and therefore demonstrates the difference216 of the documents. These corrupters of the truth we mention as being more notorious and more public217 than others. There is, however, a certain man218 named Nigidius, and Hermogenes, and several others, who still pursue the course219 of perverting the ways of the Lord. Let them show me by what authority they come! If it be some other God they preach, how comes it that they employ the things and he writings and the names of that God against whom they preach? If it be the same God, why treat Him in some other way? Let them prove themselves to be new apostles! (compare de Carne Christi, chap. ii. [Elucidation IV]) Let them maintain that Christ has come down a second time, taught in person a second time, has been twice crucified, twice dead, twice raised! For thus has the apostle described (the order of events in the life of Christ); for thus, too, is He220 accustomed to make His apostles - to give them, (that is), power besides of working the same miracles which He worked Himself.221 I would therefore have their mighty deeds also brought forward; except that I allow their 258 mightiest deed to be that by which they perversely vie with the apostles. For whilst they used to raise men to life from the dead, these consign men to death from their living state.
Chap. XXXI. - Truth First, Falsehood Afterwards, as Its Perversion. Christ’s Parable Puts the Sowing of the Good Seed Before the Useless Tares.
Let me return, however, from this digression222 to discuss223 the priority of truth, and the comparative lateness224 of falsehood, deriving support for my argument even from that parable which puts in the first place the sowing by the Lord of the good seed of the wheat, but introduces at a later stage the adulteration of the crop by its enemy the devil with the useless weed of the wild oats. For herein is figuratively described the difference of doctrines, since in other passages also the word of God is likened unto seed. From the actual order, therefore, it becomes clear, that that which was first delivered is of the Lord and is true, whilst that is strange and false which was afterwards introduced. This sentence will keep its ground in opposition to all later heresies, which have no consistent quality of kindred knowledge225 inherent in them - to claim the truth as on their side.
Chap. XXXII. - None of the Heretics Claim Succession from the Apostles. New Churches Still Apostolic, Because Their Faith Is that Which the Apostles Taught and Handed Down. The Heretics Challenged to Show Any Apostolic Credentials.
But if there be any (heresies) which are bold enough to plant themselves in the midst Of the apostolic age, that they may thereby seem to have been handed down by the apostles, because they existed in the time of the apostles, we can say: Let them produce the original records226 of their churches; let them unfold the roll of their bishops, running down in due succession from the beginning in such a manner that [that first bishop of theirs227] bishop shall be able to show for his ordainer and predecessor some one of the apostles or of apostolic men, - a man, moreover, who continued stedfast with the apostles. For this is the manner in which the apostolic churches transmit228 their registers:229 as the church of Smyrna, which records that Polycarp was placed therein by John; as also the church of Rome, which makes Clement to have been ordained in like manner by Peter.230 In exactly the same way the other churches likewise exhibit (their several worthies), whom, as having been appointed to their episcopal places by apostles, they regard as transmitters of the apostolic seed. Let the heretics contrive231 something of the same kind. For after their blasphemy, what is there that is unlawful for them (to attempt)? But should they even effect the contrivance, they will not advance a step. For their very doctrine, after comparison with that of the apostles, will declare, by its own diversity and contrariety, that it had for its author neither an apostle nor an apostolic man; because, as the apostles would never have taught things which were self-contradictory, so the apostolic men would not have inculcated teaching different from the apostles, unless they who received their instruction from the apostles went and preached in a contrary manner. To this test, therefore will they be submitted for proof232 by those churches, who, although they derive not their founder from apostles or apostolic men (as being of much later date, for they are in fact being founded daily), yet, since they agree in the same faith, they are accounted as not less apostolic because they are akin in doctrine.233 Then let all the heresies, when challenged to these two234 tests by our apostolic church, offer their proof of how they deem themselves to be apostolic. But in truth they neither are so, nor are they able to prove themselves to be what they are not. Nor are they admitted to peaceful relations and communion by such churches as are in any way connected with apostles, inasmuch as they are in no sense themselves apostolic because of their diversity as to the mysteries of the faith.235
Chap. XXXIII. - Present Heresies (seedlings of the Tares Noted by the Sacred Writers) Already Condemned in Scripture. This Descent of Later Heresy from the Earlier Traced in Several Instances.
Besides all this, I add a review of the doctrines themselves, which, existing as they did 259 in the days of the apostles, were both exposed and denounced by the said apostles. For by this method they will be more easily reprobated,236 when they are detected to have been even then in existence, or at any rate to have been seedlings237 of the (tares) which then were. Paul, in his first epistle to the Corinthians, sets his mark on certain who denied and doubted the resurrection. (1Co_15:12) This opinion was the especial property of the Sadducees. (compare Tertullian de Resur. Carnis, xxxvi.) A part of it, however, is maintained by Marcion and Apelles and Valentinus, and all other impugners of the resurrection. Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law. (Gal_5:2) Thus runs Hebion’s heresy. Such also as “forbid to marry” he reproaches in his instructions to Timothy. (1Ti_4:3) Now, this is the teaching of Marcion and his follower Apelles. (The apostle) directs a similar blow238 against those who said that “the resurrection was past already.” (2Ti_2:3) Such an opinion did the Valentinians assert of themselves. When again he mentions “endless genealogies,” (1Ti_1:4) one also recognises Valentinus, in whose system a certain Aeon, whosoever he be,239 of a new name, and that not one only, generates of his own grace240 Sense and Truth; and these in like manner produce of themselves Word241 and Life, while these again afterwards beget Man and the Church. From these primary eight242 ten other Aeons after them spring, and then the twelve others arise with their wonderful names, to complete the mere story of the thirty Aeons. The same apostle, when disapproving of those who are “in bondage to elements,” (Gal_4:9) points us to some dogma of Hermogenes, who introduces matter as having no beginning,243 and then compares it with God, who has no beginning.244 By thus making the mother of the elements a goddess, he has it in his power “to be in bondage” to a being which he puts on a par with245 God. John, however, in the Apocalypse is charged to chastise those “who eat things sacrificed to idols,” and “who commit fornication.” (Rev_2:14) There are even now another sort of Nicolaitans. Theirs is called the Gaian246 heresy. But in his epistle he especially designates those as “Antichrists” who “denied that Christ was come in the flesh,” (1Jo_4:3) and who refused to think that Jesus was the Son of God. The one dogma Marcion maintained; the other, Hebion.247 The doctrine, however, of Simon’s sorcery, which inculcated the worship of angels, (referred to perhaps in Col_2:18) was itself actually reckoned amongst idolatries and condemned by the Apostle Peter in Simon’s own person.
Chap. XXXIV. - No Early Controversy Respecting the Divine Creator; No Second God Introduced at First. Heresies Condemned Alike by the Sentence and the Silence of Holy Scripture.
These are, as I suppose, the different kinds of spurious doctrines, which (as we are informed by the apostles themselves) existed in their own day. And yet we find amongst so many various perversions of truth, not one school248 which raised any controversy concerning God as the Creator of all things. No man was bold enough to surmise a second god. More readily was doubt felt about the Son than about the Father, until Marcion introduced, in addition to the Creator, another god of goodness only. Apelles made the Creator of some nondescript249 glorious angel, who belonged to the superior God, the god (according to him,) of the law and of Israel, affirming that he was fire.250 Valentinus disseminated his Aeons, and traced the sin of one Aeon251 to the production of God the Creator. To none, forsooth, except these, nor prior to these, was revealed the truth of the Divine Nature; and they obtained this especial honour and fuller favour from the devil, we cannot doubt,252 because he wished even in this respect to rival God, that he might succeed, by the poison of his doctrines, in doing himself what the Lord said could not be done - making “the disciples above their Master.” (Luk_6:40) Let the entire mass253 of heresies choose, therefore, for themselves the times when they should appear, provided that the when be an unimportant point; allowing, too, that they be not of the truth, and (as a matter of course254) that such as had no existence 260 in the time of the apostles could not possibly have had any connection with the apostles. If indeed they had then existed, their names would be extant,255 with a view to their own repression likewise. Those (heresies) indeed which did exist in the days of the apostles, are condemned in their very mention.256 If it be true, then, that those heresies, which in the apostolic times were in a rude form, are now found to be the same, only in a much more polished shape, they derive their condemnation from this very circumstance Or if they were not the same, but arose afterwards in a different form, and merely assumed from them certain tenets, then, by sharing with them an agreement in their teaching,257 they must needs partake in their condemnation, by reason of the above-mentioned definition,258 of lateness of date, which meets us on the very threshold.259 Even if they were free from any participation in condemned doctrine, they would stand already judged260 on the mere ground of time, being all the more spurious because they were not even named by the apostles. Whence we have the firmer assurance, that these were (the heresies) which even then,261 were announced as about to arise.
Chap. XXXV. - Let Heretics Maintain Their Claims by a Definite and Intelligible Evidence. This the Only Method of Solving Their Questions. Catholics Appeal Always to Evidence Traceable to Apostolic Sources.
Challenged and refuted by us, according to these definitions, let all the heresies boldly on their part also advance similar rules to these against our doctrine, whether they be later than the apostles or contemporary with the apostles, provided they be different from them; provided also they were, by either a general or a specific censure, precondemned by them. For since they deny the truth of (our doctrine), they ought to prove that it also is heresy, refutable by the same rule as that by which they are themselves refuted; and at the same time to show us where we must seek the truth, which it is by this time evident has no existence amongst them. Our system262 is not behind any in date; on the contrary, it is earlier than all; and this fact will be the evidence of that truth which everywhere occupies the first place. The apostles, again, nowhere condemn it; they rather defend it, - a fact which will show that it comes from themselves.263 For that doctrine which they refrain from condemning, when they have condemned every strange opinion, they show to be their own, and on that ground too they defend it.
Chap. XXXVI. - The Apostolic Churches the Voice of the Apostles, Let the Heretics Examine Their Apostolic Claims, in Each Case, Indisputable. The Church of Rome Doubly Apostolic; Its Early Eminence and Excellence. Heresy, as Perverting the Truth, Is Connected Therewith.
Come now, you who would indulge a better curiosity, if you would apply it to the business of your salvation, run over the apostolic churches, in which the very thrones264 of the apostles are still pre-eminent in their places,265 in which their own authentic writings266 are read, uttering the voice and representing the face of each of them severally. Achaia is very near you, (in which) you find Corinth. Since you are not far from Macedonia, you have Philippi; (and there too) you have the Thessalonians. Since you are able to cross to Asia, you get Ephesus. Since, moreover, you are close upon Italy,267 you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). (compare our Anti-Marcion, iv. 5, p. 186) How happy is its church, on which apostles poured forth all their doctrine along with their blood! where Peter endures a passion like his Lord’s! where Paul wins his crown in a death like John’s268 where the Apostle John was first plunged, unhurt, into boiling oil, and thence remitted to his island-exile! See what she has learned, what taught, what fellowship has had with even (our) churches in Africa!269 One Lord God does she acknowledge, the Creator of the universe, and Christ Jesus (born) of the Virgin Mary, the Son of God the Creator; and the Resurrection of the flesh; the law and the prophets she unites270 in one volume with the writings of evangelists and apostles, from which she drinks in her faith. This she seals with the water (of baptism), arrays with the Holy 261 Ghost, feeds with the Eucharist, cheers with martyrdom,271 and against such a discipline thus (maintained) she admits no gainsayer. This is the discipline which I no longer say foretold that heresies should come, but from272 which they proceeded. However, they were not of her, because they were opposed to her.273 Even the rough wild-olive arises from the germ274 of the fruitful, rich, and genuine275 olive; also from the seed276 of the mellowest and sweetest fig there springs the empty and useless wild-fig. In the same way heresies, too, come from our plant,277 although not of our kind; (they come) from the grain of truth,278 but, owing to their falsehood, they have only wild leaves to show.279
Chap. XXXVII. - Heretics Not Being Christians, but Rather Perverters of Christ’s Teaching, May Not Claim the Christian Scriptures. These Are a Deposit, Committed to and Carefully Kept by the Church.
Since this is the case, in order that the truth may be adjudged to belong to us, “as many as walk according to the rule,” which the church has handed down from the apostles, the apostles from Christ, and Christ from God, the reason of our position is clear, when it determines that heretics ought not to be allowed to challenge an appeal to the Scriptures, since we, without the Scriptures, prove that they have nothing to do with the Scriptures. For as they are heretics, they cannot be true Christians, because it is not from Christ that they get that which they pursue of their own mere choice, and from the pursuit incur and admit the name of heretics.280 Thus, not being Christians, they have acquired281 no right to the Christian Scriptures; and it may be very fairly said to them, “Who are you? When and whence did you come? As you are none of mine, what have you to do with that which is mine? Indeed, Marcion, by what right do you hew my wood? By whose permission, Valentinus, are you diverting the streams of my fountain? By what power, Apelles, are you removing my landmarks? This is my property. Why are you, the rest, sowing and feeding here at your own pleasure? This (I say) is my property. I have long possessed it; I possessed it before you. I hold sure title-deeds from the original owners themselves, to whom the estate belonged. I am the heir of the apostles. Just as they carefully prepared their will and testament, and committed it to a trust, and adjured (the trustees to be faithful to their charge), (compare 1Ti_5:21, 1Ti_6:13; 2Ti_2:14, 2Ti_4:1-4) even so do I hold it. As for you, they have, it is certain, always held you as disinherited, and rejected you as strangers - as enemies. But on what ground are heretics strangers and enemies to the apostles, if it be not from the difference of their teaching, which each individual of his own mere will has either advanced or received in opposition to the apostles?”
Chap. XXXVIII. - Harmony of the Church and the Scriptures. Heretics Have Tampered with the Scriptures, and Mutilated, and Altered Them. Catholics Never Change the Scriptures, Which Always Testify for Them.
Where diversity of doctrine is found, there, then, must the corruption both of the Scriptures and the expositions thereof be regarded as existing. On those whose purpose it was to teach differently, lay the necessity of differently arranging the instruments of doctrine.282 They could not possibly have effected their diversity of teaching in any other way than by having a difference in the means whereby they taught. As in their case, corruption in doctrine could not possibly have succeeded without a corruption also of its instruments, so to ourselves also integrity of doctrine could not have accrued, without integrity in those means by which doctrine is managed. Now, what is there in our Scriptures which is contrary to us?283 What of our own have we introduced, that we should have to take it away again, or else add to it, or alter it, in order to restore to its natural soundness anything which is contrary to it, and contained in the Scriptures?284 What we are ourselves, that also the Scriptures are (and have been) from the beginning.285 Of 262 them we have our being, before there was any other way, before they were interpolated by you. Now, inasmuch as all interpolation must be believed to be a later process, for the express reason that it proceeds from rivalry which is never in any case previous to nor home-born286 with that which it emulates, it is as incredible to every man of sense that we should seem to have introduced any corrupt text into the Scriptures, existing, as we have been, from the very first, and being the first, as it is that they have not in fact introduced it who are both later in date and opposed (to the Scriptures). One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume,287 he has none the less laid violent hands on the truth only with a more cunning mind and skill288 than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter.289 Valentinus, however, abstained from such excision, because he did not invent Scriptures to square with his own subject-matter, but adapted his matter to the Scriptures; and yet he took away more, and added more, by removing the proper meaning of every particular word, and adding fantastic arrangements of things which have no real existence.290
Chap. XXXIX. - What St. Paul Calls Spiritual Wickednesses Displayed by Pagan Authors, and by Heretics, in No Dissimilar Manner. Holy Scripture Especially Liable to Heretical Manipulation. Affords Material for Heresies, Just as Virgil Has Been the Groundwork of Literary Plagiarisms, Different in Purport from the Original.
These were the ingenious arts of “spiritual wickednesses,” (see Eph_6:12; 1Co_11:18) wherewith we also, my brethren, may fairly expect to have “to wrestle,” as necessary for faith, that the elect may be made manifest, (and) that the reprobate may be discovered. And therefore they possess influence, and a facility in thinking out and fabricating291 errors, which ought not to be wondered at as if it were a difficult and inexplicable process, seeing that in profane writings also an example comes ready to hand of a similar facility. You see in our own day, composed out of Virgil,292 a story of a wholly different character, the subject-matter being arranged according to the verse, and the verse according to the subject-matter. In short,293 Hosidius Geta has most completely pilfered his tragedy of Medea from Virgil. A near relative of my own, among some leisure productions294 of his pen, has composed out of the same poet The Table of Cebes. On the same principle, those poetasters are commonly called Homerocentones, “collectors of Homeric odds and ends,” who stitch into one piece, patchwork fashion, works of their own from the lines of Homer, out of many scraps put together from this passage and from that (in miscellaneous confusion). Now, unquestionably, the Divine Scriptures are more fruitful in resources of all kinds for this sort of facility. Nor do I risk contradiction in saying295 that the very Scriptures were even arranged by the will of God in such a manner as to furnish materials for heretics, inasmuch as I read that “there must be heresies, (1Co_11:19) which there cannot be without the Scriptures.
Chap. XL. - No Difference in the Spirit of Idolatry and of Heresy. In the Rites of Idolatry, Satan Imitated and Distorted the Divine Institutions of the Older Scriptures. The Christian Scriptures Corrupted by Him in the Perversions of the Various Heretics.
The question will arise, By whom is to be interpreted296 the sense of the passages which make for heresies? By the devil, of course, to whom pertain those wiles which pervert the truth, and who, by the mystic rites of his idols, vies even with the essential portions297 of the sacraments of God.298 He, too, baptizes some - that is, his own believers and faithful followers; (compare Tertullian’s treatises, de Bapt. v. and de Corona, last chapter.) he promises the putting away299 of sins by a layer (of his own); and if my memory still serves me, Mithra there, (in the kingdom of Satan,) sets his marks on the foreheads of his soldiers; celebrates also the oblation of bread, and introduces an image of a resurrection, 263 and before a sword wreathes a crown.300 What also must we say to (Satan’s) limiting his chief priest301 to a single marriage? He, too, has his virgins; he, too, has his proficients in continence.302 Suppose now we revolve in our minds the superstitions of Numa Pompilius, and consider his priestly offices and badges and privileges, his sacrificial services, too, and the instruments and vessels of the sacrifices themselves, and the curious rites of his expiations and vows: is it not clear to us that the devil imitated the well-known303 moroseness of the Jewish law? Since, therefore he has Shown such emulation in his great aim of expressing, in the concerns of his idolatry, those very things of which consists the administration of Christ’s sacraments, it follows, of course, that the same being, possessing still the same genius, both set his heart upon,304 and succeeded in, adapting305 to his profane and rival creed the very documents of divine things and of the Christian saints306 - his interpretation from their interpretations, his words from their words, his parables from their parables. For this reason, then, no one ought to doubt, either that “spiritual wickednesses,” from which also heresies come, have been introduced by the devil, or that there is any real difference between heresies and idolatry, seeing that they appertain both to the same author and the same work that idolatry does. They either pretend that there is another god in opposition to the Creator, or, even if they acknowledge that the Creator is the one only God, they treat of Him as a different being from what He is in truth. The consequence is, that every lie which they speak of God is in a certain sense a sort of idolatry.
Chap. XLI. - The Conduct of Heretics: Its Frivolity, Worldliness, and Irregularity. The Notorious Wantonness of Their Women.
I must not omit an account of the conduct307 also of the heretics - how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike - even heathens, if any such happen to come among them. “That which is holy they will cast to the dogs, and their pearls,” although (to be sure) they are not real ones, “they will fling to the swine.” (see Mat_7:6) Simplicity they will have to consist in the overthrow of discipline, attention to which on our part they call brothelry.308 Peace also they huddle up309 anyhow with all comers; for it matters not to them, however different be their treatment of subjects, provided only they can conspire together to storm the citadel of the one only Truth. All are puffed up, all offer you knowledge. Their catechumens are perfect before they are full-taught.310 The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake311 cures - it may be even to baptize.312 Their ordinations, are carelessly administered,313 capricious, changeable.314 At one time they put novices in office; at another time, men who are bound to some secular employment;315 at another, persons who have apostatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service.316 And so it comes to pass that to-day one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood.
Chap. XLII. - Heretics Work to Pull down and to Destroy, Not to Edify and Elevate. Heretics Do Not Adhere Even to Their Own Traditions, but Harbour Dissent Even from Their Own Founders.
But what shall I say concerning the ministry of the word, since they make it their business not to convert the heathen, but to subvert our people? This is rather the glory which they catch at, to compass the fall of those who stand, not the raising of those who are down. Accordingly, since the very work which they purpose to themselves comes not from the building up of their own society, but from the demolition of the truth, they undermine our edifices, that they may erect their own. Only 264 deprive them of the law of Moses, and the prophets, and the divinity of the Creator, and they have not another objection to talk about. The consequence is, that they more easily accomplish the ruin of standing houses than the erection of fallen ruins. It is only when they have such objects in view that they show themselves humble and bland and respectful. Otherwise they know no respect even for their own leaders. Hence it is [supposed] that schisms seldom happen among heretics, because, even when they exist, they are not obvious.317 Their very unity, however,318 is schism. I am greatly in error if they do not amongst themselves swerve even from their own regulations, forasmuch as every man, just as it suits his own temper, modifies the traditions he has received after the same fashion as the man who handed them down did, when he moulded them according to his own will. The progress of the matter is an acknowledgment at once of its character and of the manner of its birth. That was allowable to the Valentinians which had been allowed to Valentinus; that was also fair for the Marcionites which had been done by Marcion - even to innovate on the faith, as was agreeable to their own pleasure. In short, all heresies, when thoroughly looked into, are detected harbouring dissent in many particulars even from their own founders. The majority of them have not even churches.319 Motherless, houseless, creedless, outcasts, they wander about in their own essential worthlessness.320
Chap. XLIII. - Loose Company Preferred by Heretics. Ungodliness the Effect of Their Teaching the Very Opposite of Catholic Truth, Which Promotes the Fear of God, Both in Religious Ordinances and Practical Life.
It has also been a subject of remark, how extremely frequent is the intercourse which heretics hold with magicians, with mountebanks, with astrologers, with philosophers; and the reason is,321 that they are men who devote themselves to curious questions. “Seek, and ye shall find,” is everywhere in their minds. Thus, from the very nature of their conduct, may be estimated the quality of their faith. In their discipline we have an index of their doctrine. They say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however is God not feared, except where He is not? Where God is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as theirs. But where God is, there exists “the fear of God, which is the beginning of wisdom.” (Psa_111:10; Pro_1:7) Where the fear of God is, there is seriousness, an honourable and yet thoughtful322 diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry)323 and a safely-guarded324 communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance,325 and a modest gait, and a united church, and God in all things.
Chap. XLIV. - Heresy Lowers Respect for Christ, and Destroys All Fear of His Great Judgment. The Tendency of Heretical Teaching on This Solemn Article of the Faith. The Present Treatise an Introduction to Certain Other Anti-Heretical Works of Our Author.
These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when “we must all stand before the judgment-seat of Christ, (2Co_5:10) to render an account of our faith itself before all things. What, then, will they say who shall have defiled it, even the virgin which Christ committed to them with the adultery of heretics? I suppose they will allege that no injunction was ever addressed to them by Him or by His apostles concerning depraved326 and perverse doctrines assailing them,327 or about their avoiding and abhorring the same. (He and His apostles, perhaps,) will acknowledge328 that the blame rather lies with themselves and their disciples, in not having given us previous warning and instruction! They329 will, besides, add a good deal respecting the high authority of each doctor of heresy, - how that these mightily strengthened belief in their own doctrine; how that they raised the dead, 265 restored the sick, foretold the future, that so they might deservedly be regarded as apostles. As if this caution were not also in the written record: that many should come who were to work even the greatest miracles, in defence of the deceit of their corrupt preaching. So, forsooth, they will deserve to be forgiven! If, however, any, being mindful of the writings and the denunciations of the Lord and the apostles, shall have stood firm in the integrity of the faith, I suppose they will run great risk of missing pardon, when the Lord answers: I plainly forewarned you that there should be teachers of false doctrine in my name, as well as that of the prophets and apostles also; and to my own disciples did I give a charge, that they should preach the same things to you. But as for you, it was not, of course, to be supposed330 that you would believe me! I once gave the gospel and the doctrine of the said rule (of life and faith) to my apostles; but afterwards it was my pleasure to make considerable changes in it! I had promised a resurrection, even of the flesh; but, on second thoughts, it struck me331 that I might not be able to keep my promise! I had shown myself to have been born of a virgin; but this seemed to me afterwards to be a discreditable thing.332 I had said that He was my Father, who is the Maker of the sun and the showers; but another and better father has adopted me! I had forbidden you to lend an ear to heretics; but in this I erred! Such (blasphemies), it is possible,333 do enter the minds of those who go out of the right path,334 and who do not defend335 the true faith from the danger which besets it. On the present occasion, indeed, our treatise has rather taken up a general position against heresies, (showing that they must) all be refuted on definite, equitable, and necessary rules, without336 any comparison with the Scriptures. For the rest, if God in His grace permit, we shall prepare answers to certain of these heresies in separate treatises.337 To those who may devote their leisure in reading through these (pages), in the belief of the truth, be peace, and the grace of our God Jesus Christ for ever. (Elucidation V)
Elucidations.
I.
(Prescription, Chap. I., Supra.)
In adopting this expression from the Roman Law, Tertullian has simply puzzled beginners to get at his idea. Nor do they learn much when it is called a demurrer, which, if I comprehend the word as used in law-cases, is a rejoinder to the testimony of the other party, amounting to - “Well, what of it? It does not prove your case.” Something like this is indeed in Tertullian’s use of the term proescription; but Dr. Holmes furnishes what seems to me the best explanation, (though he only half renders it,) “the Prescriptive Rule against Heresies.” In a word, it means, “the Rule of Faith asserted against Heresies.” And his practical point is, it is useless to discuss Scripture with convicted (Tit_3:10, Tit_3:11.) heretics; every one of them is ready with “his psalm, his doctrine, his interpretation,” and you may argue fruitlessly till Doomsday. But bring them to the test of (Quod Semper, etc.), the apostolic proescription (1Co_11:16). - We have no such custom neither the Churches of God. State this Rule of Faith, viz. Holy Scripture, as interpreted from the apostolic day: if it proves the doctrine or custom a novelty, then it has no foundation, and even if it be harmless, it cannot be innocently professed against the order and peace of the churches.
266
II.
(Semler, cap. x., note 84)
The extent to which Bp. Kaye has stretched his notice of this critic is to be accounted for by the fact that, for a time, the German School of the last century exerted a sad influence in England. In early life Dr. Pusey came near to being led away by it, and Hugh James Rose was raised up to resist it. Semler lived (at Halle and elsewhere) from a.d. 1725 to 1791. Kahnis in his invaluable manual, named below, thus speaks of his Patristic theories: “The history of the Kingdom of God became, under his hands, a world of atoms, which crossed each other as chaotically as the masses of notes which lay heaped up in the memory of Semler…Under his pragmatical touches the halo of the martyrs faded, etc.” Internal Hist. of German Protestantism (since circa 1750,) by Ch. Fred. Aug. Kahnis, D.D. (Lutheran) Professor at Leipzig. Translated. T. and F. Clark, Edinburgh, 1856.
III.
(Peter, cap. xxii., note 163)
In the treatise of Cyprian, De Unitate, we shall have occasion to speak fully on this interesting point. The reference to Kaye may suffice, here. But, since the inveterate confusion of all that is said of Peter with all that is claimed by a modern bishop for himself promotes a false view of this passage, it may be well to note (1) that St. Peter’s name is expounded by himself (1Pe_2:4, 1Pe_2:5,) so as to make Christ the Rock and all believers “lively stones” - or Peters - by faith in Him. St. Peter is often called the rock, most justly, in this sense, by a rhetorical play on his name: Christ the Rock and all believers “lively stones,” being cemented with Him by the Spirit. But, (2.) this specialty of St. Peter, as such, belongs to him (Cephas) only. (3.) So far as transmitted it belongs to no particular See. (4.) The claim of Rome is disproved by Proescription. (5.) Were it otherwise, it would not justify that See in making new articles of Faith. (6.) Nor in its Schism with the East. (7.) When it restores St. Peter’s Doctrine and Holiness, to the Latin Churches, there will be no quarrel about pre-eminence. Meantime, Rome’s fallibility is expressly taught in Rom_11:18-21.
IV.
(The Apostles, cap. xxv.)
Nothing less than a new incarnation of Christ and a new commission to new apostles can give us anything new in religion. This proescription is our Catholic answer to the Vatican oracles of our own time. These give us a new revelation, prefacing the Gospels (1) by defining the immaculate conception of Mary in the womb of her mother; and (2) adding a new chapter to the Acts of the Apostles, in defining the infallibility of a single bishop.
Clearly, had Tertullian known anything of this last dogma of Latin Novelty, he would not have taken the trouble to write this treatise. He would have said to heretics, We can neither discuss Scripture nor Antiquity with you. Rome is the touchstone of dogma, and to its bishop we refer you.
V.
(Truth and Peace, cap. xliv.)
The famous appeal of Bishop Jewel, known as “the Challenge at Paul’s Cross,” which he made in a sermon preached there on Passion Sunday, a.d. 1560, is an instance of “Proescription against heresies,” well worthy of being recalled, in a day which has seen Truth and Peace newly sacrificed to the ceaseless innovations of Rome. It is as follows: - “If any learned man of all our adversaries, or, if all the learned men that be alive, be able to bring 267 any one sufficient sentence out of any old Catholic doctor or father; or out of any old general Council; or out of the Holy Scriptures of God;338 or, any one example of the primitive Church, whereby it may be clearly and plainly proved, that - 1. There was any private mass in the whole world at that time, for the space of six hundred years after Christ; or that - 2. There was then any communion ministered unto the people under one kind; or that - 3. The people had their common prayers, then, in a strange tongue that they understood not; or that - 4. The bishop of Rome was then called an universal bishop, or the head of the universal Church; or that - 5. The people was then taught to believe that Christ’s body is really, substantially, corporally, carnally or naturally in the Sacrament; or that - 6. His body is, or may be, in a thousand places or more, at one time; or that - 7. The priest did then hold up the Sacrament over his head; or that - 8. The people did then fall down and worship it with godly honour; or that - 9. The Sacrament was then, or now ought to be, hanged up under a canopy; or that - 10. In the Sacrament after the words of consecration there remaineth only the accidents and shews, without the substance of bread and wine; or that - 11. The priest then divided the Sacrament in three parts and afterwards received himself, alone; or that - 12. Whosoever had said the Sacrament is a pledge, a token, or a remembrance of Christ’s body, had therefore been judged a heretic; or that - 13. It was lawful, then, to have thirty, twenty, fifteen, ten, or five masses said in one Church, in one day; or that - 14. Images were then set up in churches to the intent the people might worship them; or that - 15. The lay people was then forbidden to read the word of God, in their own tongue:
“If any man alive be able to prove any of these articles, by any one clear or plain clause or sentence, either of the Scriptures, or of the old doctors, or of any old General Council, or by any Example of the Primitive Church; I promise, then, that I will give over and subscribe unto him.”
All this went far beyond the concession of proescription which makes little of any one saying of any one Father, and demands the general consent of Antiquity; but, it is needless to say that Jewel’s challenge has remained unanswered for more than three hundred years, and so it will be to all Eternity.
With great erudition Jewel enlarged his propositions and maintained all his points. See his works, vol. I., p. 20 et seqq. Cambridge University Press, 1845.
FOOTNOTES
197 Plenitudinem prædicationis.
198 Scrupulositatis.
199 [Tertullian knows no other Vicar of Christ than the Holy Spirit. They who attribute infallibility to any mortal man become Montanists; they attribute the Paraclete’s voice to their oracle.]
