CHAPTER XVI
c. xv. § 92-c. xvi. § 93]
MISCELLANIES, BOOK VII.
demonstration ? Do they deny that there is such a thing or do they admit it ? I suppose all would admit it except those who deny the evidence of the senses. But if there is such a thing as demonstration they must descend to investigation and be taught demonstratively from the Scriptures themselves how the heretical schools went astray, and how it is only in the true and the ancient Church that there is the most exact knowledge and the really best school of thought. But of those who turn aside from the truth some try to deceive themselves only; others to deceive their neighbours as well. They then who are termed ' wise in their own conceit,' those, I mean, who think they have discovered the truth without any true demonstration ; these men deceive themselves, thinking to have attained rest: and of such persons there is no small number, men that avoid inquiry for fear of being refuted and also flee from instruction because it condemns themselves. But those who try to impose on their followers are utterly unscrupulous, who, being well aware that they are absolutely without knowledge, nevertheless darken the truth with plausible sophisms. But, in my opinion, the nature of such sophisms is entirely distinct from that of true arguments. Further we know that it is necessary to give the terminology of the heresies in order that the truth may be clearly distinguished from them. For the sophists steal certain fragments of the truth for the injury of mankind and bury them in the human systems they have themselves devised, and then glory in presiding over what is rather a school than a Church.
CHAPTER XVI.
§ 93. But they who are willing to work for the noblest prizes will not relinquish their search for truth, until they obtain the proof from the Scriptures themselves. Now there are certain criteria common to all men, such as the senses;
11—2 https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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28. ypcupal, M. ypa<j>aL edd. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 93, 94]
MISCELLANIES, BOOK VII.
while the other technical criteria acquired by thought and reasoning, to distinguish between true and false arguments, are confined to those who have made truth their aim and practice. But the chief thing is to get rid of self-conceit, taking a position midway between exact science and rash opinionativeness, and to recognize that he who hopes for the eternal rest knows also that the entrance to it is toilsome and strait1. But let not him who has once received the Gospel and, as it says, <embraced salvation with joy°> in the hour when he became acquainted with it,—let not him, I say, turn back like
Lot's wife3, nor recur to his former life which was devoted to the things of sense, nor yet to the heresies, for they in a sort imitate the heathen, not knowing the true God. For he that loveth father or mother more than Me*, i.e. than the true Father and Teacher of the truth, who regenerates and re-creates and nourishes the elect soul—he, saith He, is not worthy of Me, worthy, that is, to be a son of God and at once a disciple and friend and kin to God. For no man who looks backward and puts his hand to the plough is fit for the kingdom of God5.
But, just as most people even now believe, as it seems, that Mary ceased to be a virgin through the birth of her child, though this was not really the case—for some say that she was found by the midwife to be a virgin after her delivery6;—(§ 94) so we find it to be with the Lord's Scriptures, whichbring forth the truth and yet remain virgins, hiding within them the mysteries of the truth. She has brought forth and has not brought forth7, says the Scripture, speaking as of one who had conceived of herself and not from another. Wherefore the Scriptures are pregnant to the gnostics, but the heresies, not having examined
1 Matt. vii. 14.
2 Matt. xiii. 20. s Luke xvii. 31, 32.
4 Matt. x. 37.
5 Luke ix. 62.
6 Cf. Thilo, Cod. Apocr. p. 379.
7 Cf. Tert. De Carne Christi 23 legimus apud Ezechielem de vacca ilia quae peperit et non peperit. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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C XVI. | | 94, 95]
MISCELLANIES, BOOK VII.
them, dismiss them as barren. And though all men have the same faculty of judgment, some find their grounds for belief in following the dictates of reason, while others surrender themselves to pleasures and wrest the Scripture to suit their desires.
But, methinks, the lover of truth needs energy of soul; for they who set themselves to the greatest tasks must meet the greatest disasters, unless they have received the canon of the truth from the truth itself. And such persons, having fallen away from the right path, generally go wrong in particulars also, as might be expected, because they have no criterion of truth and falsehood accurately trained to make the right choice.
Otherwise they would have believed the divine Scriptures.
| 95. As if, then, one were to become a beast instead of a man, like those who were changed by Circe's drugs1, so is it with him who has spurned the tradition of the Church and has suddenly taken up with the fancies of human sects: he has lost the character of a man of God, and of enduring trust in the Lord. But he who has returned from this deceit, after hearing the Scriptures, and has turned his life to the truth, such a one becomes in the end as it were a god instead of a man. For in the Lord we have the first principle of instruction, guiding us to knowledge from first to last in divers ways and divers portions2 through the Prophets and the Gospel and the blessed
Apostles. And, if any one were to suppose that the first principle stood in need of something else, it could no longer be really maintained as a first principle. He then who of himself believes the Lord's Scripture and His actual voice is worthy of belief, being one who would be naturally moved by the Lord to act for the benefit of men. Certainly we use it as a i Horn. Od. x. 235 f.
2 Heb. i. 1. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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Tpo<r4xo/J-ev (vel sv L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 95, 96]
MISCELLANIES, BOOK VII.
criterion for the discovery of the real facts. But whatever comes into judgment is not to be believed before it is judged, so that what is in need of judgment cannot be a first principle.
With good reason therefore having apprehended our first principle by faith without proof, we get our proofs about the first principle ex abundanti from the principle itself, and are thus trained by the voice of the Lord for the knowledge of the truth. For we pay no attention to the mere assertions of men, which may be met by equally valid assertions on the other side. If, however, it is not enough just simply to state one's opinion, but we are bound to prove what is said, then we do not wait for the witness of men, but we prove the point in question by the voice of the Lord, which is more to be relied on than any demonstration, or rather which is the only real demonstration. From this science it comes that, while they who have but tasted of the Scriptures are believers, the gnostics, who have made further progress, are accurate judges of the truth; since even in the ordinary concerns of life craftsmen have an advantage over laymen, and give shape to finer models far surpassing common ideas.
§ 96. So too we, obtaining from the Scriptures themselves a perfect demonstration concerning the Scriptures, derive from faith a conviction which has the force of demonstration. And though it be true that the heretics also have the audacity to make use of the prophetic Scriptures, yet in the first place they do not use them all, and in the second place they do not use them in their entirety, nor as the general frame and tissue of the prophecy suggest; but picking out ambiguous phrases, they turn them to their own opinions, plucking a few scattered utterances, without considering what is intended by them, but perverting the bare letter as it stands.
For in almost all the passages they employ, you will find how https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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(per 5iTToXo7!a»') L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 96, 97]
MISCELLANIES, BOOK VII.
they attend to the words alone, while they change the meaning, neither understanding them as they are spoken, nor even using in their natural sense such extracts as they adduce.
But the truth is discovered not by altering the meanings of words (for by so doing they will subvert all true teaching), but by considering what is perfectly fitting and appropriate to the Lord and the Almighty God, and by confirming each thing that is proved according to the Scriptures from similar passages of the Scriptures themselves. Hence they are neither ready to turn to the truth, being ashamed to derogate from their own importance, nor have they any way of setting forth their own opinions but by doing violence to the Scriptures. Having hastily published to the world their false doctrines, which are palpably at variance with almost all the Scriptures, and being always confuted by our opposing arguments, they still even now persist in their refusal to accept some of the prophetic writings ; while on the other hand they accuse us of inability to understand what is peculiar to them, as though we were quite of another nature; and at other times they are driven to deny even their OWD doctrines, being ashamed to confess openly what in private they boast of teaching.
| 97. For so we shall find it to be in all the heresies, when we examine the iniquities of their doctrines. When they are refuted by plain proof on our part that they are opposed to the Scriptures, you may see the upholders of the doctrine in question taking one or other of two courses : they either make light of the consistency of their own doctrines, or they make light of prophecy itself, in other words, of that which constitutes their own hope; preferring on each occasion that which seems to them to be more perspicuous, rather than that which was https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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27. Qiiiroj Herv. ofira L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 97, 98]
MISCELLANIES, BOOK VII.
spoken by the Lord through the Prophets and is attested and confirmed by the Gospel as well as by the Apostles. Perceiving, then, that it was not merely a single doctrine which was at stake, but the keeping up of their heresies, and having no desire to discover the truth—for after reading the books we commonly use in public, they despised them as worthless—• and aiming simply to exceed the common rule of the faith, they abandoned the truth. For being ignorant of the mysteries of the knowledge of the Church, and incapable of apprehending the grandeur of the truth, they were too sluggish to penetrate to the bottom of the matter, and so laid aside the Scriptures after a superficial reading.
§ 98. Being elated therefore by a conceit of wisdom they are constantly quarrelling, showing that they care more to be thought philosophers than to be1 so in reality. For instance, though they lay no foundation of necessary principles, but are moved simply by the opinions of men, yet afterwards they labour to make the conclusion follow necessarily on their premises, and, for fear of being confuted, keep sparring with those who pursue the true philosophy : and their vanity impels them to endure everything, and stir every stone, as the phrase is, even going to the length of impiety through disbelieving the Scriptures, rather than surrender their heresy and the much-talked-of precedence in their assemblies, for the sake of which they so eagerly affect the first couch* in the drinkingbout of their mis-named Agape. But the knowledge of truth, which is found among us Christians, supplies, from what is already believed, faith for what is not yet believed,—faith which is, so to speak, the substance of demonstration. On the other
1 Aesch. S. c. Th. 577, cf. Plat. Rep. n. p. 361 B.
"- Mt. xxiii. 6. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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29. AeiirTeox] \rjirTiov L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 98-100]
MISCELLANIES, BOOK VII.
hand it seems that heresy of every kind has absolutely no ear for what is expedient, but listens only to what is pleasurable ; otherwise a heretic might have been healed, if he had only been willing to obey the truth. Now conceit, like every other ailment, requires a three-fold treatment: there must be a knowledge of the cause, and of the way in which this may be removed, and thirdly there must be discipline of the soul and the training which enables us to follow what is judged to be right.
§ 99. For, as a clouded eye, so too the soul that is confused by unnatural opinions is unable to discern accurately the light of truth, but sees amiss even what lies before it.
Certainly we are told that eels also lose their sight and are easily caught in turbid water. And just as naughty children lock out their tutor, so the heretics shut out the prophecies from their church, holding them in suspicion because they convict and admonish them.
I grant they patch up many lying inventions to give a sort of decent excuse for their neglect of the Scriptures: and herein they show their want of piety, quarrelling as they do with the divine commands, that is, with the Holy Spirit.
And as we call almonds empty, not only when they have nothing in them, but when what is in them is worthless, so we say that the heretics are empty of the divine purposes and of the traditions of Christ, because they are the authors of dogmas which are in truth as bitter as the wild almond, except in so far as the clearness of the truth made it impossible for them to set aside or conceal it.
§ 100. As then in war the soldier must not leave the post assigned to him by the general, so neither must we leave the post to which we are appointed by the Word, whom we have received as our captain both of knowledge and of life. But the https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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TrpoaKpniov M. irpoKpiTe'ov L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §| 100, 101] MISCELLANIES, BOOK VII.
greater part of men have not even inquired whether they ought to follow any guide, and, if so, whom, and how he should be followed. For as is the word, such too should the life1 of the believer be, so as to be able to follow God, as He holds His unswerving path2 in all things from the beginning. But when a man breaks his word and so sins against God, if his weakness was due to a sudden impression, he must take care to have reasonable impressions in readiness; but if he is mastered by a habit that has gained dominion over him, and has so become what the Scripture calls gross3, he must put an absolute stop to the habit and train his soul to resist it. And if there are some who seem to be attracted by contradictory opinions, they must gradually get rid of them, and resort to those who can introduce harmony* of opinions, those who can charm the timid and inexperienced with the spell of the divine Scriptures, making the truth plain by means of the agreement of the Testaments.
But, as it seems, we incline rather to the common opinion, though it may involve contradiction, than to the truth with its sternness and severity.
Again of the three different mental conditions, ignorance, conceit, knowledge, ignorance is the characteristic of the heathen, knowledge of the true Church, conceit of the heretics.
§ 101. Certainly one does not find scientific men making more positive and definite assertions about the objects of their knowledge, than these men about their opinions, so far as depends on unproved assertion. At any rate they despise and laugh at one another; and it sometimes happens that the same interpretation is held in the highest honour by one set and regarded as insane by another. And further we have learnt that there is a difference between voluptuousness, which must be assigned to the heathen, and strife which we must adjudge to the heresies, and on the other hand between joy which one
1 Stoic maxim.
2 Plato, Legg. iv. 716 A.
* Exod. i. 7.
4 Matt. v. 9.
M. C.
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27. ipapyTjs S. hepyfy L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 101, 102] MISCELLANIES, BOOK VII.
must appropriate to the Church, and gladness which must be imputed to the true gnostic. And just as Ischomachus will make those who attend to his instructions husbandmen, and Lampis sea-captains, and Charidemus commanders, and Simon horsemen, and Perdix hucksters, and Crobylus cooks, and Archelaus dancers, and Homer poets, and Pyrrho wranglers, and Demosthenes orators, and Chrysippus logicians, and Aristotle men of science, and Plato philosophers, so he who obeys the Lord and follows the prophecy given through Him, is fully perfected after the likeness of his Teacher, and thus becomes a god while still moving about in the flesh.
It is from such a height then that they fall who do not follow God wherever He may lead them, and He leads them by way of the inspired writings'1. Certainly, though the number of human actions is infinite, it may be said that there are only two causes of all failure, both of which are in our own power, viz. ignorance and weakness on the part of those who are neither willing to learn nor to gain the mastery over their desires. The former makes men judge wrongly, the latter prevents thenrfrom following out right judgments; for neither could any one act rightly if he were deceived in his judgment, even though he were perfectly able to carry out his determinations ; nor on the other hand would he show himself blameless if he were a weakling in act, whatever might be his capacity to discern what was right.
§ 102. Corresponding to these there are also two kinds of discipline provided, suitable for either class of failings; for the one, knowledge and the plain proof derived from the witness of the Scriptures ; for the other, training according to reason controlled by faith and fear: and both of these grow up into perfect love. For the end of the gnostic on earth is in my opinion twofold, in some cases scientific contemplation, in others action.
1 2 Tim. iii. 16.
12—2 https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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20. dpeXreplas D. d/3«XTj)/)ias L. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 102,103] MISCELLANIES, BOOK VII.
Would that even these heretics would take a lesson from these suggestions and be reformed and turn to the Almighty
God! But if, like deaf adders, they refuse to listen to the charm1, new in form, but most ancient in substance, may they at any rate undergo the divine discipline, submitting to the corrections of their heavenly Father before the Judgment, until they become ashamed and repent, instead of rushing headlong into utter condemnation through their stubborn disobedience! For there are also partial forms of discipline, which are called chastisements, into which most of us, who have trespassed from among the Lord's people, slip and fall. But as children are chastened by their teacher or their father, so are we by Providence.
For God does not take vengeance (for vengeance is a retaliation of evil), but he chastens with a view to the good, both public and private, of those who are chastened. These things I have set forth, desiring to turn aside from their proclivity to heresy those who are eager to learn: but as for others, I have used these arguments out of a longing desire to make them cease from the prevailing ignorance or stupidity or ill condition or whatever it is to be called, and endeavouring to persuade and bring over to the truth those who are not yet altogether incurable.
§ 103. For there are some who absolutely refuse to give ear to those who urge them to seek the truth: aye, and they aim at smartness, pouring out blasphemous words against the truth, while they credit themselves with the possession of the highest knowledge, though they have not learnt or sought or laboured or discovered the harmony of truth,—men who excite our pity rather than our hate for such perverseness. But if 1 Ps. lviii. 4, 5. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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9. awaipoiptvov] avvai.pbij.evov H. supra p. 84. 24.
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UTT^] a7rd S. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 103, 104] MISCELLANIES, BOOK VII.
any one is still curable, able to endure the plain-speaking of the truth, when it burns and cuts away their false opinions, like the cautery or the knife, let him lend an attentive ear. And this will be so unless, in their slothfulness, they thrust away the truth, or through ambition press after novelties. For those are slothful who, having it in their power to provide the fitting proofs for the Divine Scriptures from the Scriptures themselves, nevertheless select what is exclusively favourable to their own pleasures; and those are ambitious who, of set purpose, explain away by other spurious arguments the beliefs which attach to the inspired words, beliefs handed down by the blessed Apostles and teachers, and thus oppose divine tradition with human doctrines in order to establish their heresy. For indeed what place was left among the great men of old—I mean, according to the judgment of the Church—for Marcion, say, or Prodicus or the like, who walked not along the straight road ? For they could not have surpassed in wisdom the men that went before, so as to discover something beyond what had been truly spoken by them; but might have been well content if they had been able to understand what had been already handed down.
§ 104. We find then that the gnostic alone, having grown old in the study of the actual Scriptures, guards the orthodox doctrine of the Apostles and the Church and lives a life of perfect rectitude in accordance with the Gospel, being aided by the Lord to discover the proofs he is in search of both from the law and the prophets.
For the life of the gnostic, as it seems to me, is nothing else than deeds and words agreeable to the tradition of the Lord.
But knowledge belongeth not to all1.
1 1 Cor. viii. 7. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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T^S ypa<pijs ffvvlere SD. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
C. XVI. §§ 104, 105] MISCELLANIES, BOOK VII.
For I would not have you ignorant, says the Apostle, that all were under the cloud and partook of spiritual meat and drink1, evidently arguing that not all who hear the word have been capable of understanding the greatness of knowledge, both in deed and word. Wherefore also he added, But He was not well pleased with all'2. Who is meant by 'He'?
It is He who said, Why call ye me 'Lord,' and do not the will of my Father3 ? the teaching, that is, of the Saviour, which is our spiritual food* and a drink that knows no thirst6, the water of gnostical life*. 'Aye,' say they, ' we are told that Knowledge puffeth up7.'
To whom we reply, perhaps seeming knowledge is said to puff up, if it is supposed that the interpretation of the word is selfconceit. But if, as is rather the case, the Apostle's language means to have lofty and true thoughts, then the objection vanishes.
Let us however confirm what has been said by following the Scriptures.
§ 105. Wisdom, says Solomon, inspirited her own children*.
Assuredly the Lord did not infuse conceit by means of the particular courses of instruction; but faith in truth and confidence in the knowledge handed down through the Scriptures, make a man disdain the seductions to sin; and it is this disdain that is signified by the term 'inspirited': it teaches the sublimity of the wisdom implanted in children by learning.
At any rate the Apostle says, And I will know not the speech of them that are 'inspirited' but the power9, whether ye have a lofty, that is, a true understanding of the Scriptures10
(for nothing is higher than truth); for herein lies the power of the ' inspirited' children of wisdom ; meaning something of this i 1 Cor. x. 1—4.
2 Ib. x. 5.
3 Luke vi. 46, Mt. vii. 21.
* 1 Cor. x. 3.
6 Joh. iv. 14.
6 Rev. xxii. 17.
7 1 Cor. viii. 1.
8 Sir. iv. 11.
9 1 Cor. iv. 19.
10 Lu. xxiv. 45. https://doi.org/10.1017/CBO9780511695513.010 Published online by Cambridge University Press
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