The Prescription Against Heretics.
The Prescription Against Heretics.(1)
[Translated by the Rev. Peter Holmes, D.D., F.r.a.s., Etc., Etc.]
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Chapter I.-Introductory. Heresies Must Exist, and Even Abound; They are a Probation to Faith.
The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound)(2) neither ought their existence to surprise us, for it was foretold that they should come to pass;(3) nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being "approved."(4) Groundless, therefore, and inconsiderate is the offence of the many(5) who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offence have been) if they had not existed.(6) When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence.
Chapter II.-Analogy Between Fevers and Heresies. Heresies Not to Be Wondered At: Their Strength Derived from Weakness of Men's Faith. They Have Not the Truth. Simile of Pugilists and Gladiators in Illustration.
Taking the similar case(7) of fever, which is appointed a place amongst all other deadly and excruciating issues (of life) for destroying man: we are not surprised either that it exists, for there it is, or that it consumes man, for that is the purpose of its existence. In like manner, with respect to heresies, which are produced for the weakening and the extinction of faith, since we feel a dread because they have this power, we should first dread the fact of their existence; for as long as they exist, they have they have their power; and as long as they have their power, they, have their existence. But still fever, as being an evil both in its cause(8) and in its power, as all know, we rather loathe than wonder at, and to the best of our power guard against, not having its extirpation in our power. Some men prefer wondering at heresies, however, which bring with them eternal death and the heat of a stronger fire, for possessing this power, instead of avoiding their power when they have the means of escape: but heresies would have no power, if (men) would cease to wonder that they have such power. For it either happens that, while men wonder, they fall into a snare, or, because they are ensnared, they cherish their surprise, as if heresies were so powerful because of some truth which belonged to them. It would no doubt be a wonderful thing that evil should have any force of its own, were it not that heresies are strong in those persons who are not strong in faith. In a combat of boxers and gladiators, generally speaking, it is not because a man is strong that he gains the victory, or loses it because he is not strong, but because he who is vanquished was a man of no strength; and indeed this very conqueror, when afterwards matched against a really powerful man, actually retires crest-fallen from the contest. In precisely the same way, heresies derive such strength as they have from the infirmities of individuals-having no strength whenever they encounter a really powerful faith.
Chapter III.-Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon.the Constancy of Christ.
It is usual, indeed, with persons of a weaker character, to be so built up (in confidence) by certain individuals who are caught by heresy, as to topple over into ruin themselves. How comes it to pass, (they ask), that this woman or that man, who were the most faithful, the most prudent, and the most approved(9) in the church, have gone over to the other side? Who that asks such a question does not in fact reply to it himself, to the effect that men whom heresies have been able to pervert(10) ought never to have been esteemed prudent, or faithful, or approved? This again is, I suppose, an extraordinary thing, that one who has been approved should afterwards fall back? Saul, who was good beyond all others, is afterwards subverted by envy.(11) David, a good man "after the Lord's own heart,"(12) is guilty afterwards of murder and adultery.(13) Solomon, endowed by the Lord with all grace and wisdom, is led into idolatry, by women.(14) For to the Son of God alone was it reserved to persevere to the last without sin.(15) But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr,(16) have fallen from the rule (of faith), will heresies on that account appear to possess(17) the truth? Do we prove the faith(18) by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity,(19) but the Christian; and no one is a Christian but he who perseveres even to the end.(20) You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), "the eyes of the Lord are lofty."(21) "Man looketh at the outward appearance, but God looketh at the heart."(22) "The Lord (beholdeth and) knoweth them that are His; "(23) and "the plant which (my heavenly Father) hath not planted, He rooteth up; "(24) and "the first shall," as He shows, "be last; "(25) and He carries "His fan in His hand to purge His threshing-floor."(26) Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord Himself,(27) When they were offended? Yet the rest did not therefore think that they must turn away from following Him,(28) but because they knew that He was the Word of Life, and was come from God,(29) they continued in His company to the very last, after He had gently inquired of them whether they also would go away.(30) It is a comparatively small thing,(31) that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenµus, deserted His apostle:(32) the betrayer of Christ was himself one of the apostles. We are surprised at seeing His churches forsaken by some men, although the things which we suffer after the example of Christ Himself, show us to be Christians. "They went out from us," says (St. John, ) "but they were not of us. If they had been of us, they would no doubt have continued with us."(33)
Chapter IV.-Warnings Against Heresy Given Us in the New Testament. Sundry Passages Adduced. These Imply the Possibility of Falling into Heresy.
But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many "ravening wolves shall come in sheep's clothing."(34) Now, what are these sheep's clothing's, but the external surface of the Christian profession? Who are the ravening wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a spurious gospel?(35) Who also are the Antichrists, both now and evermore, but the men who rebel against Christ?(36) Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks,(37) except that persecution make seven martyrs, (but) heresy only apostates. And therefore "heresies must needs be in order that they which are approved might be made manifest,(38) both those who remained stedfast under persecution, and those who did not wander out of their way(39) into heresy. For the apostle does not mean(40) that those persons should be deemed approved who exchange their creed for heresy; although they contrariously interpret his words to their own side, when he says in another passage, "Prove all things; hold fast that which is good; "(41) as if, after proving all things amiss, one might not through error make a determined choice of some evil thing.
Chapter V.-Heresy, as Well as Schism and Dissension, Disapproved by St. Paul, Who Speaks of the Necessity of Heresies, Not as a Good, But, by the Will of God, Salutary Trials for Training and Approving the Faith of Christians.
Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that "there must be heresies also."(42) For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended "to make manifest all such as were approved; "(43) in other words, those whom they were unable to pervert.(44) In short, since the whole passage(45) points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so doing, he makes those to be "not approved," who have fallen into heresies; more especially when with reproofs he exhorts(46) men to turn away from such, teaching them that they should "all speak and think the selfsame thing,"(47) the very object which heresies do not permit.
Chapter VI.-Heretics are Self-Condemned. Heresy is Self-Will, Whilst Faith is Submission of Our Will to the Divine Authority. The Heresy of Apelles.
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among "the sins of the flesh,"(48) who also intimates to Titus, that "a man who is a heretic" must be "rejected after the first admonition," on the ground that "he that is such is perverted, and committeth sin, as a self-condemned man."(49) Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns(50) heresies. Of these the practical effects(51) are false doctrines, called in Greek heresies,(52) a word used in the sense of that choice which a man makes when he either teaches them (to others)(53) or takes up with them (for himself).(54) For this reason it is that he calls the heretic self-condemned,(55) because he has himself chosen that for which he is condemned. We, however, are not permitted to cherish any object(56) after our own will, nor yet to make choice of that which another has introduced of his private fancy. In the Lord's apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine(57) which they had received from Christ. If, therefore, even "an angel from heaven should preach any other gospel" (than theirs), he would be called accursed(58) by us. The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philumene(59) an angel of deceit, "transformed into an angel of light,"(60) by whose miracles and illusions(61) Apelles was led (when) he introduced his new heresy.
Chapter VII.-Pagan Philosophy the Parent of Heresies. The Connection Between Deflections from Christian Faith and the Old Systems of Pagan Philosophy.
These are "the doctrines" of men and "of demons"(62) produced for itching ears of the spirit of this world's wisdom: this the Lord called "foolishness,"(63) and "chose the foolish things of the world" to confound even philosophy itself. For (philosophy) it is which is the material of the world's wisdom, the rash interpreter of the nature and the dispensation of God. Indeed(64) heresies are themselves instigated(65) by philosophy. From this source came the ¦ons, and I known not what infinite forms,(66) and the trinity of man(67) in the system of Valentinus, who was of Plato's school. From the same source came Marcion's better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over again(68) by the heretics and the philosophers; the same arguments(69) are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valentinus has very lately proposed-Whence comes God? Which he settles with the answer: From enthymesis and ectroma.(70) Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions,(71) so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions-embarrassing(72) even to itself, retracting everything, and really treating of(73) nothing! Whence spring those "fables and endless genealogies,"(74) and "unprofitable questions,"(75) and "words which spread like a cancer? "(76) From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to the Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost."(77) He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, whilst it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from "the porch of Solomon,"(78) who had himself taught that "the Lord should be sought in simplicity of heart."(79) Away with(80) all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this isour palmary faith, that there is nothing which we ought to believe besides.
Chapter VIII.-Christ's Word, Seek, and Ye Shall Find, No Warrant for Heretical Deviations from the Faith. All Christ's Words to the Jews are for Us, Not Indeed as Specific Commands, But as Principles to Be Applied.
I come now to the point which (is urged both by our own brethren and by the heretics). Our brethren adduce it as a pretext for entering on curious inquiries,(81) and the heretics insist on it for importing the scrupulosity (of their unbelief).(82) It is written, they say, "Seek, and ye shall find."(83) Let us remember at what time the Lord said this. I think it was at the very outset of His teaching, when there was still a doubt felt by all whether He were the Christ, and when even Peter had not yet declared Him to be the Son of God, and John (Baptist) had actually ceased to feel assurance about Him.(84) With good reason, therefore, was it then said, "Seek, and ye shall find," when inquiry was still be to made of Him who was not yet become known. Besides, this was said in respect of the Jews. For it is to them that the whole matter(85) of this reproof(86) pertains, seeing that they had (a revelation) where they might seek Christ.
"They have," says He, "Moses and Elias,"(87) -in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me; "(88) which will be the meaning of "Seek, and ye shall find." For it is clear that the next words also apply to the Jews: "Knock, and it shall be opened unto you."(89) The Jews had formerly been in covenant with(90) God; but being afterwards cast off on account of their sins, they began to be(91) without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as "a drop from a bucket," and "as dust from the threshing floor,(92) and were ever outside the door. Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, "Ask, and ye shall receive,"(93) is suitably said(94) to one who was aware from whom he ought to ask,-by whom also some promise had been given; that is to say, "the God of Abraham, of Isaac, and of Jacob." Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Isreal that he spake when He said, "I am not sent but to the lost sheep of the house of Isreal."(95) Not yet had He "cast to the dogs the children's bread; "(96) not yet did He charge them to "go into the way of the Gentiles."(97) It is only at the last that He instructs them to "go and teach all nations, and baptize them,"(98) when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth."(99) And this, too, makes towards the the same conclusion. If the apostles, who were ordained(100) to be teachers to the Gentiles, were themselves to have the Comforter for their teacher, far more needless(101) was it to say to us, "Seek, and ye shall find," to whom was to come, without research,(102) our instruction(103) by the apostles, and to the apostles themselves by the Holy Ghost. All the Lord's sayings, indeed, are set forth for all men; through the ears of the Jews have they passed on to us. Still most of them were addressed to Jewish persons;(104) they therefore did not constitute instruction properly designed(105) for ourselves, but rather an example.(106)
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