St. Irenaeus (130-202)
2. According to this course of procedure, therefore, man would always be inquiring but never finding, because he has rejected the very method of discovery. And when the Bridegroom [3209] comes, he who has his lamp untrimmed, and not burning with the brightness of a steady light, is classed among those who obscure the interpretations of the parables, forsaking Him who by His plain announcements freely imparts gifts to all who come to Him, and is excluded from His marriage-chamber. Since, therefore, the entire Scriptures, the prophets, and the Gospels, can be clearly, unambiguously, and harmoniously understood by all, although all do not believe them; and [3210] since they proclaim that one only God, to the exclusion of all others, formed all things by His word, whether visible or invisible, heavenly or earthly, in the water or under the earth, as I have shown [3211] from the very words of Scripture; and since the very system of creation to which we belong testifies, by what falls under our notice, that one Being made and governs it,--those persons will seem truly foolish who blind their eyes to such a clear demonstration, and will not behold the light of the announcement [made to them]; but they put fetters upon themselves, and every one of them imagines, by means of their obscure interpretations of the parables, that he has found out a God of his own. For that there is nothing whatever openly, expressly, and without controversy said in any part of Scripture respecting the Father conceived of by those who hold a contrary opinion, they themselves testify, when they maintain that the Saviour privately taught these same things not to all, but to certain only of His disciples who could comprehend them, and who understood what was intended by Him through means of arguments, enigmas, and parables. They come, [in fine,] to this, that they maintain there is one Being who is proclaimed as God, and another as Father, He who is set forth as such through means of parables and enigmas.
3. But since parables admit of many interpretations, what lover of truth will not acknowledge, that for them to assert God is to be searched out from these, while they desert what is certain, indubitable, and true, is the part of men who eagerly throw themselves into danger, and act as if destitute of reason? And is not such a course of conduct not to build one's house upon a rock [3212] which is firm, strong, and placed in an open position, but upon the shifting sand? Hence the overthrow of such a building is a matter of ease. (Against Heresies, Book II:27:1-3)
Chapter I:
1. We have learned from none others the plan of our salvation, than from those through whom the Gospel has come down to us, which they did at one time proclaim in public, and, at a later period, by the will of God, handed down to us in the Scriptures, to be the ground and pillar of our faith. [3309] For it is unlawful to assert that they preached before they possessed "perfect knowledge," as some do even venture to say, boasting themselves as improvers of the apostles. For, after our Lord rose from the dead, [the apostles] were invested with power from on high when the Holy Spirit came down [upon them], were filled from all [His gifts], and had perfect knowledge: they departed to the ends of the earth, preaching the glad tidings of the good things [sent] from God to us, and proclaiming the peace of heaven to men, who indeed do all equally and individually possess the Gospel of God. Matthew also issued a written Gospel among the Hebrews [3310] in their own dialect, while Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter. Luke also, the companion of Paul, recorded in a book the Gospel preached by him. Afterwards, John, the disciple of the Lord, who also had leaned upon His breast, did himself publish a Gospel during his residence at Ephesus in Asia.
2. These have all declared to us that there is one God, Creator of heaven and earth, announced by the law and the prophets; and one Christ the Son of God. If any one do not agree to these truths, he despises the companions of the Lord; nay more, he despises Christ Himself the Lord; yea, he despises the Father also, and stands self-condemned, resisting and opposing his own salvation, as is the case with all heretics.
Chapter II:
1. When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, "But we speak wisdom among those that are perfect, but not the wisdom of this world." [3311] And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent, [3312] who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.
2. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For [they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition.
3. Such are the adversaries with whom we have to deal, my very dear friend, endeavouring like slippery serpents to escape at all points. Wherefore they must be opposed at all points, if perchance, by cutting off their retreat, we may succeed in turning them back to the truth. For, though it is not an easy thing for a soul under the influence of error to repent, yet, on the other hand, it is not altogether impossible to escape from error when the truth is brought alongside it.
Chapter III:
1. It is within the power of all, therefore, in every Church, who may wish to see the truth, to contemplate clearly the tradition of the apostles manifested throughout the whole world; and we are in a position to reckon up those who were by the apostles instituted bishops in the Churches, and [to demonstrate] the succession of these men to our own times; those who neither taught nor knew of anything like what these [heretics] rave about. For if the apostles had known hidden mysteries, which they were in the habit of imparting to "the perfect" apart and privily from the rest, they would have delivered them especially to those to whom they were also committing the Churches themselves. For they were desirous that these men should be very perfect and blameless in all things, whom also they were leaving behind as their successors, delivering up their own place of government to these men; which men, if they discharged their functions honestly, would be a great boon [to the Church], but if they should fall away, the direst calamity.
2. Since, however, it would be very tedious, in such a volume as this, to reckon up the successions of all the Churches, we do put to confusion all those who, in whatever manner, whether by an evil self-pleasing, by vainglory, or by blindness and perverse opinion, assemble in unauthorized meetings; [we do this, I say,] by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul; as also [by pointing out] the faith preached to men, which comes down to our time by means of the successions of the bishops. For it is a matter of necessity that every Church should agree with this Church, on account of its pre-eminent authority, [3313] that is, the faithful everywhere, inasmuch as the apostolical tradition has been preserved continuously by those [faithful men] who exist everywhere.
3. The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telesphorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Soter having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.
4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the Church in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, [3314] departed this life, having always taught the things which he had learned from the apostles, and which the Church has handed down, and which alone are true. To these things all the Asiatic Churches testify, as do also those men who have succeeded Polycarp down to the present time,--a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus caused many to turn away from the aforesaid heretics to the Church of God, proclaiming that he had received this one and sole truth from the apostles,--that, namely, which is handed down by the Church. [3315] There are also those who heard from him that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, "Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, "A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sinneth, being condemned of himself." [3316] There is also a very powerful [3317] Epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the Church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.
Chapter IV:
1. Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. [3318] For she is the entrance to life; all others are thieves and robbers. On this account are we bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question [3319] among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?
2. To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, [3320] believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, [3321] have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established.
3. For, prior to Valentinus, those who follow Valentinus had no existence; nor did those from Marcion exist before Marcion; nor, in short, had any of those malignant-minded people, whom I have above enumerated, any being previous to the initiators and inventors of their perversity. For Valentinus came to Rome in the time of Hyginus, flourished under Pius, and remained until Anicetus. Cerdon, too, Marcion's predecessor, himself arrived in the time of Hyginus, who was the ninth bishop. [3322] Coming frequently into the Church, and making public confession, he thus remained, one time teaching in secret, and then again making public confession; but at last, having been denounced for corrupt teaching, he was excommunicated [3323] from the assembly of the brethren. Marcion, then, succeeding him, flourished under Anicetus, who held the tenth place of the episcopate. But the rest, who are called Gnostics, take rise from Menander, Simon's disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church. (Against Heresies, Book III:1-4)
Tertullian (160-220)
Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. (On the Resurrection of the Flesh, Chapter 3)
First, what must be the meaning of so many important passages of Holy Scripture, which so obviously attest the resurrection of the body, as to admit not even the appearance of a figurative signification? And, indeed, (since some passages are more obscure than others), it cannot but be right—as we have shown above [7411] —that uncertain statements should be determined by certain ones, and obscure ones by such as are clear and plain; else there is fear that, in the conflict of certainties and uncertainties, of explicitness and obscurity, faith may be shattered, truth endangered, and the Divine Being Himself be branded as inconstant. (On the Resurrection of the Flesh, Chapter 21)
And to such a degree has the Holy Ghost made this the rule of His Scripture, that whenever anything is made out of anything, He mentions both the thing that is made and the thing of which it is made. “Let the earth,” says He, “bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after its kind, whose seed is in itself, after its kind. And it was so. And the earth brought forth grass, and herb yielding seed after its kind, and the tree yielding fruit, whose seed was in itself, after its kind.” [6338] And again: “And God said, Let the waters bring forth abundantly the moving creatures that have life, and fowl that may fly above the earth through the firmament of heaven. And it was so. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind.” [6339] Again afterwards: “And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beasts of the earth after their kind.” [6340] If therefore God, when producing other things out of things which had been already made,
indicates them by the prophet, and tells us what He has produced from such and such a source [6341] (although we might ourselves suppose them to be derived from some source or other, short of nothing; [6342] since there had already been created certain things, from which they might easily seem to have been made); if the Holy Ghost took upon Himself so great a concern for our instruction, that we might know from what everything was produced, [6343] would He not in like manner have kept us well informed about both the heaven and the earth, by indicating to us what it was that He made them of, if their original consisted of any material substance, so that the more He seemed to have made them of nothing, the less in fact was there as yet made, from which He could appear to have made them? Therefore, just as He shows us the original out of which He drew such things as were derived from a given source, so also with regard to those things of which He does not point out whence He produced them, He confirms (by that silence our assertion) that they were produced out of
nothing. “In the beginning,” then, “God made the heaven and the earth.”[6344] I revere [6345] the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word.6346 But whether all things were made out of any underlying Matter, I have as yet failed anywhere to find. Where such a statement is written, Hermogenes’ shop [6347] must tell us. If it is nowhere written, then let it fear the woe which impends on all who add to or take away from the written word. [6348] (Against Hermogenes, Chapter 22)
It will be your duty, however, to adduce your proofs out of the Scriptures as plainly as we do, when we prove that He made His Word a Son to Himself. For if He calls Him Son, and if the Son is none other than He who has proceeded from the Father Himself, and if the Word has proceeded from the Father Himself, He will then be the Son, and not Himself from whom He proceeded. For the Father Himself did not proceed from Himself. Now, you who say that the Father is the same as the Son, do really make the same Person both to have sent forth from Himself (and at the same time to have gone out from Himself as) that Being which is God. If it was possible for Him to have done this, He at all events did not do it. You must bring forth the proof which I require of you—one like my own; that is, (you must prove to me) that the Scriptures show the Son and the Father to be the same, just as on our
side the Father and the Son are demonstrated to be distinct; I say distinct, but not separate: [7875] for as on my part I produce the words of God Himself, “My heart hath emitted my most excellent Word,” [7876] so you in like manner ought to adduce in opposition to me some text where God has said, “My heart hath emitted Myself as my own most excellent Word,” in such a sense that He is Himself both the Emitter and the Emitted, both He who sent forth and He who was sent forth, since He is both the Word and God. (Against Praxeas, Chapter 11)
Now, either deny that this is Scripture; or else (let me ask) what sort of man you are, that you do not think words ought to be taken and understood in the sense in which they are written, especially when they are not expressed in allegories and parables, but in determinate and simple declarations? If, indeed, you follow those who did not at the time endure the Lord when showing Himself to be the Son of God, because they would not believe Him to be the Lord, then (I ask you) call to mind along with them the passage where it is written, “I have said, Ye are gods, and ye are children of the Most High;” 7912 and again, “God standeth in the congregation of gods;” 7913 in order that, if the Scripture has not been afraid to designate as gods human beings, who have become sons of God by faith, you may be sure that the same Scripture has with greater propriety conferred the name of the Lord on the true and one only Son of God. Very well! you say, I shall challenge you to preach from this day forth (and that, too, on the authority of these same Scriptures) two Gods and two Lords, consistently with your views. God forbid, (is my reply). For we, who by the grace of God possess an insight into both the times and the occasions of the Sacred Writings, especially we who are followers of the Paraclete, not of human teachers, do indeed definitively declare that Two Beings are God, the Father and the Son, and, with the addition of the Holy Spirit, even Three, according to the principle of the divine economy, which introduces number, in order that the Father may not, as you perversely infer, be Himself believed to have been born and to have suffered, which it is not lawful to believe, forasmuch as it has not been so handed down. (Against Praxeas, Chapter 13)
In the course of time, then, the Father forsooth was born, and the Father suffered, God Himself, the Lord Almighty, whom in their preaching they declare to be Jesus Christ. We, however, as we indeed always have done (and more especially since we have been better instructed by the Paraclete, who leads men indeed into all truth), believe that there is one only God, but under the following dispensation, or οἰκονομία , as it is called, that this one only God has also a Son, His Word, who proceeded 7779 from Himself, by whom all things were made, and without whom nothing was made. Him we believe to have been sent by the Father into the Virgin, and to have been born of her—being both Man and God, the Son of Man and the Son of God, and to have been called by the name of Jesus Christ; we believe Him to have suffered, died, and been buried, according to the Scriptures, and, after He had been raised again by the Father and taken back to heaven, to be sitting at the right hand of the Father, and that He will come to judge the quick and the dead; who sent also from heaven from the Father, according to His own promise, the Holy Ghost, the Paraclete, 7780 the sanctifier of the faith of those who believe in the Father, and in the Son, and in the Holy Ghost. That this rule of faith has come down to us from the beginning of the gospel, even before any of the older heretics, much more before Praxeas, a pretender of yesterday, will be apparent both from the lateness of date 7781 which marks all heresies, and also from the absolutely novel character of our new-fangled Praxeas. In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever—that whatever is first is true, whereas that is spurious which is later in date. 7782 But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of divers persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; 7783 especially in the case of this heresy, which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. (Against Praxeas, Chapter 2)
No man receives illumination from a quarter where all is darkness. Let our “seeking,” therefore be in that which is our own, and from those who are our own: and concerning that which is our own,—that, and only that, 1993 which can become an object of inquiry without impairing the rule of faith.
Now, with regard to this rule of faith—that we may from this point 1994 acknowledge what it is which we defend—it is, you must know, that which prescribes the belief that there is one only God, and that He is none other than the Creator of the world, who produced all things out of nothing through His own Word, first of all sent forth; 1995 that this Word is called His Son, and, under the name of God, was seen “in diverse manners” by the patriarchs, heard at all times in the prophets, at last brought down by the Spirit and Power of the Father into the Virgin Mary, was made flesh in her womb, and, being born of her, went forth as Jesus Christ; thenceforth He preached the new law and the new promise of the kingdom of heaven, worked miracles; having been crucified, He rose again the third day; (then) having ascended 1996 into the heavens, He sat at the right hand of the Father; sent instead of Himself 1997 the Power of the Holy Ghost to lead such as believe; will come with glory to take the saints to the enjoyment of everlasting life and of the heavenly promises, and to condemn the wicked to everlasting fire, after the resurrection of both these classes shall have happened, together with the restoration of their flesh. This rule, as it will be proved, was taught by Christ, and raises amongst ourselves no other questions than those which heresies introduce, and which make men heretics. 1998 (Prescription Against Heretics, Chapter 12-13)
We are therefore come to (the gist of) our position; for at this point we were aiming, and for this we were preparing in the preamble of our address (which we have just completed),—so that we may now join issue on the contention to which our adversaries challenge us. They put forward 2024 the Scriptures, and by this insolence 2025 of theirs they at once influence some. In the encounter itself, however, they weary the strong, they catch the weak, and dismiss waverers with a doubt. Accordingly, we oppose to them this step above all others, of not admitting them to any discussion of the Scriptures. 2026 If in these lie their resources, before they can use them, it ought to be clearly seen to whom belongs the possession of the Scriptures, that none may be admitted to the use thereof who has no title at all to the privilege.
I might be thought to have laid down this position to remedy distrust in my case, 2027 or from a desire of entering on the contest 2028 in some other way, were there not reasons on my side, especially this, that our faith owes deference 2029 to the apostle, who forbids us to enter on “questions,” or to lend our ears to new-fangled statements, 2030 or to consort with a heretic “after the first and second admonition,” 2031 not, (be it observed,) after discussion. Discussion he has inhibited in this way, by designating admonition as the purpose of dealing with a heretic, and the first one too, because he is not a Christian; in order that he might not, after the manner of a Christian, seem to require correction again and again, and “before two or three witnesses,” 2032 seeing that he ought to be corrected, for the very reason that he is not to be disputed with; and in the next place, because a controversy over the Scriptures can, clearly, 2033 produce no other effect than help to upset either the stomach or the brain.
Now this heresy of yours 2034 does not receive certain Scriptures; and whichever of them it does receive, it perverts by means of additions and diminutions, for the accomplishment of it own purpose; and such as it does receive, it receives not in their entirety; but even when it does receive any up to a certain point 2035 as entire, it nevertheless perverts even these by the contrivance of diverse interpretations. Truth is just as much opposed by an adulteration of its meaning as it is by a corruption of its text. 2036 Their vain presumptions must needs refuse to acknowledge the (writings) whereby they are refuted. They rely on those which they have falsely put together, and which they have selected, because of 2037 their ambiguity. Though most skilled 2038 in the Scriptures, you will make no progress, 2039 when everything which you maintain is denied on the other side, and whatever you deny is (by them) maintained. As for yourself, indeed, you will lose nothing but your breath, and gain nothing but vexation from their blasphemy.
But with respect to the man for whose sake you enter on the discussion of the Scriptures, 2040 with the view of strengthening him when afflicted with doubts, (let me ask) will it be to the truth, or rather to heretical opinions that he will lean? Influenced by the very fact that he sees you have made no progress, whilst the other side is on an equal footing 2041 (with yourself) in denying and in defence, or at any rate on a like standing 2042 he will go away confirmed in his uncertainty 2043 by the discussion, not knowing which side to adjudge heretical. For, no doubt, they too are able 2044 to retort these things on us. It is indeed a necessary consequence that they should go so far as to say that adulterations of the Scriptures, and false expositions thereof, are rather introduced by ourselves, inasmuch as they, no less than we 2045 maintain that truth is on their side.
Our appeal, therefore, must not be made to the Scriptures; nor must controversy be admitted on points in which victory will either be impossible, 2046 or uncertain, or not certain enough. 2047 But even if a discussion from the Scriptures 2048 should not turn out in such a way as to place both sides on a par, (yet) the natural order of things would require that this point should be first proposed, which is now the only one which we must discuss: “With whom lies that very faith to which the Scriptures belong. 2049 From what and through whom, and when, and to whom, has been handed down that rule, 2050 by which men become 252 Christians?” For wherever it shall be manifest that the true Christian rule and faith shall be, there will likewise be the true Scriptures and expositions thereof, and all the Christian traditions.
Christ Jesus our Lord (may He bear with me a moment in thus expressing myself!), whosoever He is, of what God soever He is the Son, of what substance soever He is man and God, of what faith soever He is the teacher, of what reward soever He is the Promiser, did, whilst He lived on earth, Himself declare what He was, what He had been, what the Father’s will was which He was administering, what the duty of man was which He was prescribing; (and this declaration He made,) either openly to the people, or privately to His disciples, of whom He had chosen the twelve chief ones to be at His side, 2051 and whom He destined to be the teachers of the nations. Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to “go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost.” 2052 Immediately, therefore, so did the apostles, whom this designation indicates as “the sent.” Having, on the authority of a prophecy, which occurs in a psalm of David, 2053 chosen Matthias by lot as the twelfth, into the place of Judas, they obtained the promised power of the Holy Ghost for the gift of miracles and of utterance; and after first bearing witness to the faith in Jesus Christ throughout Judæa, and founding churches (there), they next went forth into the world and preached the same doctrine of the same faith to the nations. They then in like manner founded churches in every city, from which all the other churches, one after another, derived the tradition of the faith, 2054 and the seeds of doctrine, and are every day deriving them, 2055 that they may become churches. Indeed, it is on this account only that they will be able to deem themselves apostolic, as being the offspring of apostolic churches. Every sort of thing 2056 must necessarily revert to its original for its classification.2057 Therefore the churches, although they are so many and so great, comprise but the one primitive church, (founded) by the apostles, from which they all (spring). In this way all are primitive, and all are apostolic, whilst they are all proved to be one, in (unbroken) unity, by their peaceful communion, 2058 and title of brotherhood, and bond 2059 of hospitality,—privileges 2060 which no other rule directs than the one tradition of the selfsame mystery. 2061
From this, therefore, do we draw up our rule. Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for “no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him.” 2062 Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach—that, of course, which He revealed to them. Now, what that was which they preached—in other words, what it was which Christ revealed to them—can, as I must here likewise prescribe, properly be proved in no other way than by those very churches which the apostles founded in person, by declaring the gospel to them directly themselves, both vivâ voce, as the phrase is, and subsequently by their epistles. If, then, these things are so, it is in the same degree 2063 manifest that all doctrine which agrees with the apostolic churches—those moulds 2064 and original sources of the faith must be reckoned for truth, as undoubtedly containing that which the (said) churches received from the apostles, the apostles from Christ, Christ from God. Whereas all doctrine must be prejudged 2065 as false 2066 which savours of contrariety to the truth of the churches and apostles of Christ and God. It remains, then, that we demonstrate whether this doctrine of ours, of which we have now given the rule, has its origin 2067 in the tradition of the apostles, and whether all other doctrines do not ipso facto 2068 proceed from falsehood. We hold 253 communion with the apostolic churches because our doctrine is in no respect different from theirs. This is our witness of truth.
But inasmuch as the proof is so near at hand, 2069 that if it were at once produced there would be nothing left to be dealt with, let us give way for a while to the opposite side, if they think that they can find some means of invalidating this rule, just as if no proof were forthcoming from us. They usually tell us that the apostles did not know all things: (but herein) they are impelled by the same madness, whereby they turn round to the very opposite point, 2070 and declare that the apostles certainly knew all things, but did not deliver all things to all persons,—in either case exposing Christ to blame for having sent forth apostles who had either too much ignorance, or too little simplicity. What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), 2071 keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, “when they were alone, He used to expound” all things 2072 which were obscure, telling them that “to them it was given to know those mysteries,” 2073 which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called “the rock on which the church should be built,” 2074 who also obtained “the keys of the kingdom of heaven,” 2075 with the power of “loosing and binding in heaven and on earth?” 2076 Was anything, again, concealed from John, the Lord’s most beloved disciple, who used to lean on His breast 2077 to whom alone the Lord pointed Judas out as the traitor, 2078 whom He commended to Mary as a son in His own stead? 2079 Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven?2080 Not as if He thus disapproved 2081 of all the rest, but because “by three witnesses must every word be established.” 2082 After the same fashion, 2083 too, (I suppose,) were they ignorant to whom, after His resurrection also, He vouchsafed, as they were journeying together, “to expound all the Scriptures.” 2084 No doubt 2085 He had once said, “I have yet many things to say unto you, but ye cannot hear them now;” but even then He added, “When He, the Spirit of truth, shall come, He will lead you into all truth.” 2086 He (thus) shows that there was nothing of which they were ignorant, to whom He had promised the future attainment of all truth by help of the Spirit of truth. And assuredly He fulfilled His promise, since it is proved in the Acts of the Apostles that the Holy Ghost did come down. Now they who reject that Scripture 2087 can neither belong to the Holy Spirit, seeing that they cannot acknowledge that the Holy Ghost has been sent as yet to the disciples, nor can they presume to claim to be a church themselves 2088 who positively have no means of proving when, and with what swaddling-clothes 2089 this body was established. Of so much importance is it to them not to have any proofs for the things which they maintain, lest along with them there be introduced damaging exposures 2090 of those things which they mendaciously devise. (Prescription Against Heretics, Chapter 15-22)
But here is, as we have said, 2115 the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that 255 they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few, because Paul addressed even this expression to Timothy: “O Timothy, guard that which is entrusted to thee;” 2116 and again: “That good thing which was committed unto thee keep.” 2117 What is this deposit? Is it so secret as to be supposed to characterize 2118 a new doctrine? or is it a part of that charge of which he says, “This charge I commit unto thee, son Timothy?” 2119 and also of that precept of which he says, “I charge thee in the sight of God, who quickeneth all things, and before Jesus Christ who witnessed a good confession under Pontius Pilate, that thou keep this commandment?” 2120 Now, what is (this) commandment and what is (this) charge? From the preceding and the succeeding contexts, it will be manifest that there is no mysterious 2121 hint darkly suggested in this expression about (some) far-fetched 2122 doctrine, but that a warning is rather given against receiving any other (doctrine) than that which Timothy had heard from himself, as I take it publicly: “Before many witnesses” is his phrase. 2123 Now, if they refuse to allow that the church is meant by these “many witnesses,” it matters nothing, since nothing could have been secret which was produced “before many witnesses.” Nor, again, must the circumstance of his having wished him to “commit these things to faithful men, who should be able to teach others also,” 2124 be construed into a proof of there being some occult gospel. For, when he says “these things,” he refers to the things of which he is writing at the moment. In reference, however, to occult subjects, he would have called them, as being absent, those things, not these things, to one who had a joint knowledge of them with himself. 2125
Besides which, it must have followed, that, for the man to whom he committed the ministration of the gospel, he would add the injunction that it be not ministered in all places, 2126 and without respect to persons, 2127 in accordance with the Lord’s saying, “Not to cast one’s pearls before swine, nor that which is holy unto dogs.”2128 Openly did the Lord speak, 2129 without any intimation of a hidden mystery. He had Himself commanded that, “whatsoever they had heard in darkness” and in secret, they should “declare in the light and on the house-tops.”2130 He had Himself foreshown, by means of a parable, that they should not keep back in secret, fruitless of interest, 2131 a single pound, that is, one word of His. He used Himself to tell them that a candle was not usually “pushed away under a bushel, but placed on a candlestick,” in order to “give light to all who are in the house.” 2132 These things the apostles either neglected, or failed to understand, if they fulfilled them not, by concealing any portion of the light, that is, of the word of God and the mystery of Christ. Of no man, I am quite sure, were they afraid,—neither of Jews nor of Gentiles in their violence; 2133 with all the greater freedom, then, would they certainly preach in the church, who held not their tongue in synagogues and public places. Indeed they would have found it impossible either to convert Jews or to bring in Gentiles, unless they “set forth in order” 2134 that which they would have them believe. Much less, when churches were advanced in the faith, would they have withdrawn from them anything for the purpose of committing it separately to some few others. Although, even supposing that among intimate friends, 2135 so to speak, they did hold certain discussions, yet it is incredible that these could have been such as to bring in some other rule of faith, differing from and contrary to that which they were proclaiming through the Catholic churches, 2136—as if they spoke of one God in the Church, (and) another at home, and described one substance of Christ, publicly, (and) another secretly, and announced one hope of the resurrection before all men, (and) another before the few; although they themselves, in their epistles, besought men that they would all speak one and the same thing, and that there should be no divisions and dissensions in 256 the church, 2137 seeing that they, whether Paul or others, preached the same things. Moreover, they remembered (the words): “Let your communication be yea, yea; nay, nay; for whatsoever is more than this cometh of evil;” 2138 so that they were not to handle the gospel in a diversity of treatment.
Since, therefore, it is incredible that the apostles were either ignorant of the whole scope of the message which they had to declare, 2139 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 distrust 2140 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?” 2141 and, “Ye did run so well; who hath hindered you?” 2142 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.” 2143 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;” 2144 who also “thought that they knew somewhat, whereas they knew not yet anything, as they ought to know.” 2145 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.
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, 2146 and for this asked of the Father that He might be the teacher of truth; 2147 grant, also, that He, the Steward of God, the Vicar of Christ, 2148 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 reckless 2149 enough to say that they were in error who handed on the tradition?
In whatever manner error came, it reigned of course 2150 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 wrongly 2151 preached; men wrongly believed; so many thousands were wrongly baptized; so many works of faith were wrongly wrought; so many miraculous gifts, 2152 so many spiritual endowments, 2153 were wrongly set in operation; so many priestly functions, so many ministries, 2154 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) 257 itself which foretold that there 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.” 2155
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, 2156—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, 2157 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, 2158 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 indeed 2159 necessary that there should be heresies; 2160 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! 2161 So that no man may from this defend heresies. If we must likewise touch the descen 2162 of Apelles, he is far from being “one of the old school,” 2163 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 abstemious2164 master. Returning therefrom, after some years, unimproved, except that he was no longer a Marcionite, he clave 2165 to another woman, the maiden Philumene (whom we have already 2166 mentioned), who herself afterwards became an enormous prostitute. Having been imposed on by her vigorous spirit, 2167 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. 2168 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 acknowledged 2169 emendations, makes these changes on the express ground of previous faultiness, and therefore demonstrates the difference 2170 of the documents. These corrupters of the truth we mention as being more notorious and more public 2171 than others. There is, however, a certain man 2172 named Nigidius, and Hermogenes, and several others, who still pursue the course 2173 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 the 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! 2174 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 He 2175 accustomed to make His apostles—to give them, (that is), power besides of working the same miracles which He worked Himself. 2176 I would therefore have their mighty deeds 258 also brought forward; except that I allow their 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.
Let me return, however, from this digression 2177 to discuss 2178 the priority of truth, and the comparative lateness 2179 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 knowledge 2180 inherent in them—to claim the truth as on their side.
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 records 2181 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 theirs 2182 ] 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 transmit 2183 their registers: 2184 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. 2185 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 contrive 2186 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 proof 2187 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. 2188 Then let all the heresies, when challenged to these two 2189 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. 2190 (Prescription Against Heretics, Chapter 25-32)
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 system 2228 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. 2229 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.
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 thrones 2230 of the apostles are still pre-eminent in their places, 2231 in which their own authentic writings 2232 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, 2233 you have Rome, from which there comes even into our own hands the very authority (of apostles themselves). 2234 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’s 2235 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! 2236 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 unites 2237 in one volume with the writings of vangelists and apostles, from which she drinks in her faith. 261 This she seals with the water (of baptism), arrays with the Holy Ghost, feeds with the Eucharist, cheers with martyrdom, 2238 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 from 2239 which they proceeded. However, they were not of her, because they were opposed to her. 2240 Even the rough wild-olive arises from the germ 2241 of the fruitful, rich, and genuine 2242 olive; also from the seed 2243 of the mellowest and sweetest fig there springs the empty and useless wild-fig. In the same way heresies, too, come from our plant, 2244 although not of our kind; (they come) from the grain of truth, 2245 but, owing to
their falsehood, they have only wild leaves to show. 2246
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. 2247 Thus, not being Christians, they have acquired 2248 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), 2249 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?”
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. 2250 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? 2251 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? 2252 What we are ourselves, that also the 262 Scriptures are (and have been) from the beginning. 2253 Of 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-born 2254with 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, 2255 he has none the less laid violent hands on the truth only with a more cunning mind and skill 2256 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. 2257 Valentinus, however, abstained from such excision, because he did not invent Scriptures to square with his own subject 2250 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. 2258 (Prescription Against Heretics, Chapter 35-38)
This treatise, therefore, will not be for those who not in a proper condition for inquiry, but for those who, with the real desire of getting instruction, bring forward, not a question for debate, but a request for advice. For it is from this desire that a true inquiry always proceeds; and I praise the faith which has believed in the duty of complying with the rule, before it has learned the reason of it. An easy thing it is at once to demand where it is written that we should not be crowned. But is it written that we should be crowned? Indeed, in urgently demanding the warrant of Scripture in a different side from their own, men prejudge that the support of Scripture ought no less to appear on their part. For if it shall be said that it is lawful to be crowned on this ground, that Scripture does not forbid it, it will as validly be retorted that just on this ground is the crown unlawful, because the Scripture does not enjoin it. What shall discipline do? Shall it accept both things, as if neither were forbidden? Or shall it refuse both, as if neither were enjoined? But "the thing which is not forbidden is freely permitted." I should rather say [386] that what has not been freely allowed is forbidden.
Chapter III.
And how long shall we draw the saw to and fro through this line, when we have an ancient practice, which by anticipation has made for us the state, i.e., of the question? If no passage of Scripture has prescribed it, assuredly custom, which without doubt flowed from tradition, has confirmed it. For how can anything come into use, if it has not first been handed down? Even in pleading tradition, written authority, you say, must be demanded. Let us inquire, therefore, whether tradition, unless it be written, should not be admitted. Certainly we shall say that it ought not to be admitted, if no cases of other practices which, without any written instrument, we maintain on the ground of tradition alone, and the countenance thereafter of custom, affords us any precedent. To deal with this matter briefly, I shall begin with baptism. [387] When we are going to enter the water, but a little before, in the presence of the congregation and under the hand of the president, we solemnly profess that we disown the devil, and his pomp, and his angels. Hereupon we are thrice immersed, making a somewhat ampler pledge than the Lord has appointed in the Gospel. Then when we are taken up (as new-born children), [388] we taste first of all a mixture of milk and honey, and from that day we refrain from the daily bath for a whole week. We take also, in congregations before daybreak, and from the hand of none but the presidents, the sacrament of the Eucharist, which the Lord both commanded to be eaten at meal-times, and enjoined to be taken by all alike. [389] As often as the anniversary comes round, we make offerings for the dead as birthday honours. We count fasting or kneeling in worship on the Lord's day to be unlawful. We rejoice in the same privilege also from Easter to Whitsunday. We feel pained should any wine or bread, even though our own, be cast upon the ground. At every forward step and movement, at every going in and out, when we put on our clothes and shoes, when we bathe, when we sit at table, when we light the lamps, on couch, on seat, in all the ordinary actions of daily life, we trace upon the forehead the sign. [390]
Chapter IV.
If, for these and other such rules, you insist upon having positive Scripture injunction, you will find none. Tradition will be held forth to you as the originator of them, custom as their strengthener, and faith as their observer. That reason will support tradition, and custom, and faith, you will either yourself perceive, or learn from some one who has. Meanwhile you will believe that there is some reason to which submission is due. I add still one case more, as it will be proper to show you how it was among the ancients also. Among the Jews, so usual is it for their women to have the head veiled, that they may thereby be recognised. I ask in this instance for the law. I put the apostle aside. If Rebecca at once drew down her veil, when in the distance she saw her betrothed, this modesty of a mere private individual could not have made a law, or it will have made it only for those who have the reason which she had. Let virgins alone be veiled, and this when they are coming to be married, and not till they have recognised their destined husband. If Susanna also, who was subjected to unveiling on her trial, [391] furnishes an argument for the veiling of women, I can say here also, the veil was a voluntary thing. She had come accused, ashamed of the disgrace she had brought on herself, properly concealing her beauty, even because now she feared to please. But I should not suppose that, when it was her aim to please, she took walks with a veil on in her husband's avenue. Grant, now, that she was always veiled. In this particular case, too, or, in fact, in that of any other, I demand the dress-law. If I nowhere find a law, it follows that tradition has given the fashion in question to custom, to find subsequently (its authorization in) the apostle's sanction, from the true interpretation of reason. This instances, therefore, will make it sufficiently plain that you can vindicate the keeping of even unwritten tradition established by custom; the proper witness for tradition when demonstrated by long-continued observance. [392] But even in civil matters custom is accepted as law, when positive legal enactment is wanting; and it is the same thing whether it depends on writing or on reason, since reason is, in fact, the basis of law. But, (you say), if reason is the ground of law, all will now henceforth have to be counted law, whoever brings it forward, which shall have reason as its ground. [393] Or do you think that every believer is entitled to originate and establish a law, if only it be such as is agreeable to God, as is helpful to discipline, as promotes salvation, when the Lord says, "But why do you not even of your own selves judge what is right?" [394] And not merely in regard to a judicial sentence, but in regard to every decision in matters we are called on to consider, the apostle also says, "If of anything you are ignorant, God shall reveal it unto you;" [395] he himself, too, being accustomed to afford counsel though he had not the command of the Lord, and to dictate of himself [396] as possessing the Spirit of God who guides into all truth. Therefore his advice has, by the warrant of divine reason, become equivalent to nothing less than a divine command. Earnestly now inquire of this teacher, [397] keeping intact your regard for tradition, from whomsoever it originally sprang; nor have regard to the author, but to the authority, and especially that of custom itself, which on this very account we should revere, that we may not want an interpreter; so that if reason too is God's gift, you may then learn, not whether custom has to be followed by you, but why. (De Corona, 2-4)
We must follow, then, the clue3561 of our discussion, meeting every effort of our oppon 349 ents with reciprocal vigor. I say that my Gospel is the true one; Marcion, that his is. I affirm that Marcion’s Gospel is adulterated; Marcion, that mine is. Now what is to settle the point for us, except it be that principle 3562 of time, which rules that the authority lies with that which shall be found to be more ancient; and assumes as an elemental truth ,3563 that corruption (of doctrine) belongs to the side which shall be convicted of comparative lateness in its origin. 3564 For, inasmuch as error3565 is falsification of truth, it must needs be that truth therefore precede error. A thing must exist prior to its suffering any casualty; 3566 and an object 3567 must precede all rivalry to itself. Else how absurd it would be, that, when we have proved our position to be the older one, and Marcion’s the later, ours should yet appear to be the false one, before it had even received from truth its objective existence; 3568 and Marcion’s should also be supposed to have experienced rivalry at our hands, even before its publication; and, in fine, that that should be thought to be the truer position which is the later one—a century 3569 later than the publication of all the many and great facts and records of the Christian religion, which certainly could not have been published without, that is to say, before, the truth of the gospel. With regard, then, to the pending 3570 question, of Luke’s Gospel (so far as its being the common property 3571 of ourselves and Marcion enables it to be decisive of the truth, 3572) that portion of it which we alone receive 3573 is so much older than Marcion, that Marcion himself denied that he held the primitive faith amongst ourselves, in the face even of his own letter? What, if they do not acknowledge the letter? They, at any rate, receive his Antitheses; and more than that, they make ostentatious use 3575 of them. Proof out of these is enough for me. For if the Gospel, said to be Luke’s which is current amongst us 3576 (we shall see whether it be also current with Marcion), is the very one which, as Marcion argues in his Antitheses, was interpolated by the defenders of Judaism, for the purpose of such a conglomeration with it of the law and the prophets as should enable them out of it to fashion their Christ, surely he could not have so argued about it, unless he had found it (in such a form). No one censures things before they exist, 3577 when he knows not whether they will come to pass. Emendation never precedes the fault. To be sure, 3578 an amender of that Gospel, which had been all topsy-turvy 3579 from the days of Tiberius to those of Antoninus, first presented himself in Marcion alone—so long looked for by Christ, who was all along regretting that he had been in so great a hurry to send out his apostles without the support of Marcion! But for all that, 3580 heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man’s audacity, not of God’s authority; and if Marcion be even a disciple, he is yet not “above his master;” 3581 if Marcion be an apostle, still as Paul says, “Whether it be I or they, so we preach;” 3582 if Marcion be a prophet, even “the spirits of the prophets will be subject to the prophets,” 3583 for they are not the authors of confusion, but of peace; or if Marcion be actually an angel, he must rather be designated “as anathema than as a preacher of the gospel,” 3584 because it is a strange gospel which he has preached. So that, whilst he amends, he only confirms both positions: both that our Gospel is the prior one, for he amends that which he has previously fallen in with; and that that is the later one, which, by putting it together out of the emendations of ours, he has made his own Gospel, and a novel one too.
On the whole, then, if that is evidently more true which is earlier, if that is earlier which is from the very beginning, if that is from the beginning which has the apostles for its authors, 350 then it will certainly be quite as evident, that that comes down from the apostles, which has been kept as a sacred deposit 3586 in the churches of the apostles. Let us see what milk the Corinthians drank from Paul; to what rule of faith the Galatians were brought for correction; what the Philippians, the Thessalonians, the Ephesians read by it; what utterance also the Romans give, so very near 3587 (to the apostles), to whom Peter and Paul conjointly3588 bequeathed the gospel even sealed with their own blood. We have also St. John’s foster churches. 3589 For although Marcion rejects his Apocalypse, the order 3590 of the bishops (thereof), when traced up to their origin, will yet rest on John as their author. In the same manner is recognised the excellent source 3591 of the other churches. I say, therefore, that in them (and not simply such of them as were founded by apostles, but in all those which are united with them in the fellowship of the mystery of the gospel of Christ 3592) that Gospel of Luke which we are defending with all our might has stood its ground from its very first publication; whereas Marcion’s Gospel is not known to most people, and to none whatever is it known without being at the same time 3593 condemned. It too, of course, 3594 has its churches, but specially its own—as late as they are spurious; and should you want to know their original, 3595 you will more easily discover apostasy in it than apostolicity, with Marcion forsooth as their founder, or some one of Marcion’s swarm. 3596 Even wasps make combs; 3597 so also these Marcionites make churches. The same authority of the apostolic churches will afford evidence 3598 to the other Gospels also, which we possess equally through their means, 3599 and according to their usage—I mean the Gospels of John and Matthew—whilst that which Mark published may be affirmed to be Peter’s 3600 whose interpreter Mark was. For even Luke’s form 3601 of the Gospel men usually ascribe to Paul. 3602 And it may well seem 3603 that the works which disciples publish belong to their masters. Well, then, Marcion ought to be called to a strict account 3604 concerning these (other Gospels) also, for having omitted them, and insisted in preference 3605 on Luke; as if they, too, had not had free course in the churches, as well as Luke’s Gospel, from the beginning. Nay, it is even more credible that they 3606 existed from the very beginning; for, being the work of apostles, they were prior, and coeval in origin with 3607 the churches themselves. But how comes it to pass, if the apostles published nothing, that their disciples were more forward in such a work; for they could not have been disciples, without any instruction from their masters? If, then, it be evident that these (Gospels) also were current in the churches, why did not Marcion touch them—either to amend them if they were adulterated, or to acknowledge them if they were uncorrupt? For it is but natural 3608 that they who were perverting the gospel, should be more solicitous about the perversion of those things whose authority they knew to be more generally received. Even the false apostles (were so called) on this very account, because they imitated the apostles by means of their falsification. In as far, then, as he might have amended what there was to amend, if found corrupt, in so far did he firmly imply 3609 that all was free from corruption which he did not think required amendment. In short, 3610 he simply amended what he thought was corrupt; though, indeed, not even this justly, because it was not really corrupt. For if the (Gospels) of the apostles 3611 have come down to us in their integrity, whilst Luke’s, which is received amongst us, 3612 so far accords with their rule as to be on a par with them in permanency of reception in the churches, it clearly follows that Luke’s Gospel also has come down to us in like integrity until the sacrilegious treatment of Marcion. In short, when Marcion laid hands on it, it then became diverse and hostile to the Gospels of the apostles. I will therefore advise his followers, that they either change these Gospels, however late to do so, into a conformity with their own, whereby they may seem to be in agreement with the apostolic writings (for they are daily retouching their work, as daily they are convicted by us); or else that they blush for their master, who stands selfcondemned 3613 either way—when once 3614 he hands on the truth of the gospel conscience 351 smitten, or again 3615 subverts it by shameless tampering. Such are the summary arguments which we use, when we take up arms 3616 against heretics for the faith 3617 of the gospel, maintaining both that order of periods, which rules that a late date is the mark of forgers ,3618 and that authority of churches 3619 which lends support to the tradition of the apostles; because truth must needs precede the forgery, and proceed straight from those by whom it has been handed on. (Against Marcion, Book 4, Chapters 4-5)
Part Two: Clement of Alexandria
Back to Introduction and Table of Contents
Published on the feast of St. Thomas More, my patron saint, and also of St. John Fisher and St. Paulinus of Nola
Posts
