The Mark, the Name, the Number of the beast and the Tower of Babel = Ecumenism: The Justice of God: Οικουμένα in Greek Isopsephia is exactly 666

The Mark, the Name, the Number of the beast and the Tower of Babel = Ecumenism: The Justice of God: Οικουμένα in Greek Isopsephia is exactly 666



The
Justice of God: Οικουμένα in Greek Isopsephia is exactly 666



Strain
out the gnat and swallow the camel.



The
Justice of God: Benediktos and Bergoglio

The first Palestinian above
all others is Our Lord and Saviour Jesus Christ.

Let be accursed any gospel
other than that which was preached at the beginning, received not from
man but from Christ Jesus, thou alone, in whom we have redemption
through thy all holy infinitely pure and undefiled blood, the remission
of our sins, who in the future shall recreate the heavens and the earth,
called by thine special choice, who before hoped in Christ with all who
heard the word of truth and believed, sealed with the Holy Spirit of
the promise, who is the pledge of our inheritance, to the redemption of
the possession, for the praise of his glory, in faith in the Lord Jesus,
and of love for all the saints in unceasing intercession of all the
elect angels and saints of God, virgins, with all thanksgiving, that the
God of our Lord Jesus Christ, the Father of glory, may grant us the
spirit of wisdom and revelation in deep knowledge of him; the eyes of
our minds being enlightened, to know the hope of his calling, the riches
of the glory of his inheritance in the saints, and the exceeding
greatness of his power towards us who believe, according to the working
of his mighty power wrought in Christ the only first born from the dead
in the flesh raised above all things he made subject under his feet, we
who hold him the head directly and no other, Christ Jesus our only Lord
and Saviour immortal son of the immortal Father in the unity and power
and bond of love of the immortal Holy Spirit our Paraclete unto the ages
of the ages. Amen.

The
Final Trial: Jesus Christ begotten of the Father - not made

A prayer of Isaias the
Prophet.Is. 26: 9-21


(Isaias'
prophecy, which is also his prayer.)



O Lord our
God, grant us peace. Out of the night my spirit waketh at dawn unto
Thee, O God; for Thy commandments are a light upon the earth. Learn
righteousness, all ye that dwell upon the earth. For the ungodly man
hath come to an end; every one that learneth not righteousness upon the
earth shall not be able to do truth; let the ungodly be taken away, that
he may not see the glory of the Lord. O Lord, Thine arm is lifted up,
and they knew it not; but when they know it, let them be put to shame.
Zeal shall lay hold upon an untaught people, and now fire shall devour
the adversaries. O Lord our God, bestow Thy peace upon us, for Thou hast
given all things unto us. O Lord our God, take us for Thy possession. O
Lord, we know no other beside Thee; we call upon Thy name. But the dead
shall not see life, neither shall physicians raise them up; therefore
hast Thou brought wrath upon them, and hast slain them, and hast taken
every man of them away. Bring more evils upon them, Lord; bring more
evils upon them that are glorious upon the earth. O Lord, in trouble we
remembered Thee; with small affliction was Thy chastening with us. And
as a woman in travail draweth nigh to be delivered, and crieth out in
her travail, so have we become in the presence of Thy beloved. We have
conceived, O Lord, because of Thy fear, and have suffered pangs, and
have brought forth the spirit of Thy salvation, which we have wrought
upon the earth. We shall not fail, but all those that dwell upon the
earth shall fail. The dead shall arise, and they that are in the tomb
shall awake, and they that are upon the earth shall rejoice. For the dew
which Thou sendest is healing unto them; but the land of the ungodly
shall perish. Go, my people, enter into thine inner chamber, shut thy
door, hide thyself for a little season [during the Great Tribulation,
hidden in mountains and dens and caves of the earth - there is NO secret
rapture which is only an heretical apostate Lurianic Talmudic Judaic
doctrine], until the anger of the Lord shall pass away.

Glory
be to the Father, and to the Son, and to the Holy Spirit. As it was in
the beginning, is now, and ever shall be, world without end. Amen.

And see: The
Abomination of Desolation

Note in the below that this is a
description of the evil that precedes the Antichrist who is the
Abomination of Desolation. Our Lord and Saviour Jesus Christ then comes
after the reign of Antichrist has proceeded for a while. Antichrist, his
reign and the False Prophet and all their followers are then destroyed
by the Second Coming of Our Lord Jesus Christ from heaven with all His
elect Angels and sent to hell forever. The saints will then reign with
Our Lord Jesus Christ at their head on earth forever.

Palestine, which is properly the Holy Land
for in it walked God in the flesh, Jesus Christ, and there He allowed
Himself to be sacrificed for the salvation of those who profess Him from
the heart and with the mouth, is a miniature of all the evil that has
come upon the earth and there will the final evil be concentrated in its
fullness and rule from there for a short time.

From: The
Abomination of Desolation

Writing
in the second century, St. Hippolytus wrote the following about the
evil that will abound before the coming of Antichrist:

The
temples of God will be like [pagan] houses, and there will be
overturnings of the churches everywhere. The Scriptures will be
despised, and everywhere they will sing the songs of the adversary.
Fornications, and adulteries, and perjuries will fill the land;
sorceries, and incantations, and divinations will follow after these
with all force and zeal. And, on the whole, from among those who profess
to be Christians will rise up then false prophets, false apostles,
impostors, mischief-makers, evil-doers, liars against each other,
adulterers, fornicators, robbers, grasping, perjured, mendacious, hating
each other. The shepherds will be like wolves; the priests will embrace
falsehood; the monks will lust after the things of the world; the rich
will assume hardness of heart; the rulers will not help the poor; the
powerful will cast off all pity; the judges will remove justice from the
just, and, blinded with bribes, they will call in unrighteousness.

St.
Hippolytus of Rome, Treatise on
the end of the world and on Antichrist

The
Justice of God: Οικουμένα Oikoumena, Satan puts forth his world view
and the sixth False Prophet since the 1958 conclave of the beginning of
the Great Apostasy's push to consume mankind in the Ecumenical LIE


Οικουμένα
in Greek Isopsephia is exactly 666


Οικουμένα,
English spelling: Oikoumena. From Oikoumene, Οἰκουμένη in the Greek, is
the root meaning "whole world," [literally "world" but in the context
it was used by the ancients it meant whole world and is taken that way
by the Ecumenists at all points] and is the word from which
"Ecumenical," in the Ecumenical Movement is taken.


Oikoumena, Oikoumene,
Ecumenism is simply Gnosticism which was utterly Satanic and still
is. Oikoumena, meaning all space and time, is mirrored in the
Far East by Vairochana, an androgyne "Buddha." Like all supposed
"Buddhas" there are three aspects. Those are based on the ancient Graeco
Egyptian religion and its triple gods and triple goddesses (not to be
confused with the Triune One Holy God, The Father and the Son Jesus
Christ and the Holy Spirit). Those triple gods and triple
goddesses had an earthly and celestial and chthonic (West, infernal
- far East, subsumation into the void or attaining Nirvana) aspect. The
"Buddhas" have the same aspects. When unified in their final form of
being, then the chthonic (read Diabolic) powers become spread throughout
the world. Both are concepts and supposed essential realities that
falsely claim a closed eternal finite universe with no existence of the
Lord God Almighty, Pantocrator, having created and
ruling over all. The Lord God Almighty thrice
Holy Pantocrator is true and these false gods/goddesses are
false. These false gods/goddesses are only
hiding places for the Devil and the fallen angels and demons. 


Vairochana
in the celestial aspect as androgyne-female aspect Kwan Yin equivalent
in the West to Chiun - Remphan - Saturn:

CLICK ON PICTURE FOR LINK

click on picture - Chiun - Saturn -
Kwan Yin - Remphan (Rempham)


Vairochana
in its final aspect is supposedly the core of all phenomena at the
center of a finite eternal universe and resonating throughout it, an
immanent power in an uncreated and impersonal universe. Further, its
cause of being is a logos. There are many logos in paganism. The Messiah
of Israel, was known to be and is the True and only Word, Logos in
Greek, Dabar in Hebrew, of the Father Almighty, and is only Jesus Christ
who became Incaranate for our salvation. 


The
pagan logos are the culmination of the whole world wide polytheistic
interlaced pagan system instigated by Satan, first in the garden of Eden
with his temptation of Adam and Eve and then again post flood at the
Tower of Babel with Nimrud's religion of worship of the Devil and its
false projection, the mother goddess Nammu, as a trap into the void
which is the Devil's mental conception of the universe, and the Devil's
place therein - that conception is simply a trap devised by the Devil
and has no truth of any sort to it including the Devil's self assigned
place therein. In fact the Devil is Belial in both the Old Testament and
New Testament, which means "nothingness" i.e. John 8:44 - everything
the Devil says is a lie - everything.


The
Mark, the Name, the Number of the beast and the Tower of Babel =
Ecumenism: The Mark of the beast

Originally there
were in ancient religion {biblical,
faithful to God} four elements (fire spirit
water earth) with spirit deleted by the pagans and
air and then also and/or aether [space] inserted. These were variously
identified with the visible planets and gods/goddesses of the pagans.
The order was also rearranged variously and finally a sixth element was
added: universal mind (just as the heretical interpretation of Jesus
Christ as the impersonal word of God, instead of enhypostasia which is
correct that Jesus Christ is the Person-al Son and Word of God
incarnate). Finally language was seen as the mystical means of
connecting with the powers of the gods/goddesses (actually Satan and the
other fallen angels and the demons [demons are, according to the Church
Fathers, the non-human souls of the pre-flood nephilim]), and with that
alpha-numeric theosophies, namely Hebrew Gematria (Greek and Roman
variations are Isopsephia) were especially used. These connections were
for the sorcery/magic astrological control over the elements (Greek –
stoichea) and even other men. Trigrams, pentagrams, hexagrams et al were
symbols used in conjunction with this. The final Mark of the Beast will
not be accidental or co-incidental. The final mark of the Antichrist
(the Beast) will be willful knowingly on purpose representation of the
damned individual’s name by gematria/isopsephia spelling of his name to
equal 666. He will seek to impress this knowingly on all men.

Eternal
faith and beliefs: Christian Belief 2 Section One through Five


THE ORIGINATOR OF ALL OF THIS IN THE PAGAN SYSTEMS IS THE
SERPENT/DRAGON FROM THE COSMIC EGG – THE COSMOCRATORAS OF THE PAGANS AND
THE GNOSTICS
a dragon with the heads of a bull and a lion, and
between the two the visage of a god, and he had upon his shoulders
wings, and his name was Never-Aging Time (Chronos agêraos) abroad
throughout all space and reacheth to the ends of the world, and she is
both male and female. 

Note
Number One: Enlil (Chaldea, Sumer Assyro-Babylonian) Enlil was the most
important deity of the Sumerian pantheon. The center of his cult was in
Babylon. Enlil himself the air god, earth god, and storm god
(particularly hurricanes) is the son of heaven, personified as the god
An, and earth, personified as the goddess Ki. In Sumerian cosmogony,
Nammu is the eternal primeval sea (this should be understood as the
primal void); the mother of all the gods and the one who gave birth to
heaven personified as the god An, and earth, who is personified as the
goddess Ki (this should be understood as an emanation or simultaneous
procession from the void in a moment of time. This is not the same as
God creating, ex nihilo, including time itself as part of His creation).
Their union (An and Ki) created the air god Enlil separated from An and
Ki (heaven and earth) and the universe was created as heaven and earth
separated by Enlil, air (See Section Three: THE ORIGINATOR OF ALL OF
THIS IN THE PAGAN SYSTEMS IS THE SERPENT/DRAGON FROM THE COSMIC EGG –
THE COSMOCRATORAS OF THE PAGANS AND THE GNOSTICS “cosmocratoras of this
darkness” Ephesians 6:12). Enlil was known as lord of the storm, lord of
the spirits on earth and in the air, and ghosts. He was the patron god
of the city of Nippur, where his temple was called E- Kur (the mountain
house). The name Enlil means "lord of the ghost-world." All of this
refers to his being Satan - the Devil, the arches or archon of the
“spiritual wickednesses” condemned by St. Irenaeus (quoting St. Paul,
Ephesians 6:12) in Irenaeus’ creed at the beginning where St. Irenaeus
says “…that He (Jesus Christ) may (will) send ‘spiritual wickednesses’,
and the angels who transgressed and became apostates, together with the
ungodly, and unrighteous, and wicked, and profane among men, into
everlasting fire…”.

Take
especial note of the highly sophisticated Pantheist/Monist system of
ancient Chaldaea (extremely like the Mahayana Buddhist perception [both
totally wrong of course!] of how existence came into being of the action
of an immanent demiurge, or principle from the void). This fulfills
completely all the requirements raised by Theistic Evolution and it’s
most recent variation, Intelligent Design, and yet does not draw one
logically to belief in the True God Who is ABOVE all and a Personal
being of infinite Majesty (for instance, His glory reflected in His
angels: doxas). This points out the diabolic trap that Intelligent
Design really is. We must stay with a rock basic confession of Who God
is. He created us, not the other way around! The true God is the God of
REVELATION, not theory!

_鬼: A
鬼

A
鬼

Greek is in Isopsephia.

Pundarika is from Sanskrit and is the
base for all the demonic and corrupt Buddhist lies against the true God,
the creator of heaven and earth. ...Pundarika is transliterated exactly
to the Greek with the exact English equivalent to the Sanskrit and
Greek.

Pundarika is given in the Greek under
the English.

The
Cosmic Christ – Cosmocrator (the Gnostic name for the False-Christ the
Gnostics worshipped and which was actually Satan as immanent god of the
universe) and the fruits of that bad tree

P U N D A R I K A

P U
N D A R I K A

80+ 400+ 50+ 4+ 1+ 100+ 10+ 20+ 1=666

Note: pundarika
in Sanskrit (the above English and Greek are direct transliterations letter for letter
from the Sanskrit) is literally “the great white dragon in the abyss”
which is the core and basis of the whole esoteric tradition, priesthood,
and the dainichi nyorai (the head of the diabolic trinity of the dragon
in Buddhism). The dainichi nyorai is also the exact very basis for
their magic/sorcery with it’s six elements they manipulate. Elements
here are exactly the stoichea in Col. 2:8.

This
has nothing to do with The Lord Jesus Christ. There is salvation only in
Our Lord Jesus Christ.

Col:2:8:

8
Beware lest any man cheat you by philosophy and vain deceit: according
to the tradition of men according to the elements (Gr: stoichea) of the
world and not according to Christ. (DRV)

Also see and
beware of: 666


And: The Justice of God: The Rebuilt Temple





Reject the Antichrist and
remain faithful to Our Lord and Saviour Jesus Christ.

Eph:3:

14 ¶ For this
cause I bow my knees to the Father of our Lord Jesus Christ,

15 Of whom all
paternity in heaven and earth is named:

16 That he would
grant you, according to the riches of his glory, to be strengthened by
his Spirit with might unto the inward man:

17 That Christ
may dwell by faith in your hearts: that, being rooted and founded in
charity,

18 You may be
able to comprehend, with all the saints, what is the breadth and length
and height and depth,

19 To know also
the charity of Christ, which surpasseth all knowledge: that you may be
filled unto all the fulness of God.

20 Now to him
who is able to do all things more abundantly than we desire or
understand, according to the power that worketh in us:

21 To him be
glory in the church and in Christ Jesus, unto all generations, world
without end. Amen.

(DRV)

Saint John the Apostle and
Evangelist absolutely refutes the pagan lies.

Holy Gospel of John 1:1 In the beginning was
the Word, and the Word was with God, and the Word was God. 2 The same was in the beginning with God. 3 All things were made by him: and without him was made
nothing that was made. 4 In him was life, and the life was the
light of men. 5 And the light shineth
in darkness, and the darkness did not comprehend it.

Our
Lord Jesus Christ, the Word of God, was known to come when He did by the
prophets who God gave to foretell His First Coming. We are told of His
Second Coming by His prophecy and the constant witness of the true, the
faithful, Church. He will return in the future as He promised and
resurrect and judge all men either saved into the kingdom of heaven or
damned to hell for eternity. We are to be faithful awaiting
His return as the five wise virgins in Saint Matthew's Gospel, Chapter
25.

Satan and its
progeny: fallen angels - the devils, and the demons, are all in the
darkness and all the false gods they masquerade as, such as
Vairochana/Kwan Yin/Chiun/Saturn/Remphan, are just lies in the darkness.


These lies are
Gnosticism and have always been used for the Diabolic evil of heresy and
apostasy by the enemies of the Church that God in the Flesh Himself
Jesus Christ Our Only Lord and Saviour, with only Himself as the head,
established.

There has been massive reporting on the usual Buddhist presence
by the Vatican’s
invitation to the installation of the Diabolic False Prophet Francis
the Poor Devil Chief Sorcerer of Babylon the
Proud. God will humble Babylon. It will
happen as God has made known in prophecy, Apocalypse 18.

Strikingly Bergoglio bears a resemblance,
since his gaunt days are now gone, to Vairochana. Talk about a living
idol. 

See these terms used in
the Declaration of Masonic Illuminism and their service to the Devil of
Nostrae Aetate below.

hidden
power - The reference is to Satan

some
indeed have come to the recognition of a Supreme Being, or even of a
Father – In Masonry, God is optional for those in the lower degrees
of Masonry in order to trap them into Masonry which actually ONLY
worships the Devil.

supreme illumination – Diabolic
false light of “enlightenment” shared by Buddhists and Masons.

sacred rites – Hindu temple dancing
prostitutes and murdering children and Hindu wives as offering to Kali
and Buddhist pederasty and Tibetan Book of the Dead cutting still
beating heart out of expiring Dalai Lama so the new one can eat it and
become “enlightened.” 

nonetheless
often reflect a ray of that Truth – Like all the rest ABSOLUTE
UTTER BLASPHEMY AGAINST GOD AND HIS CHRIST WHO ALONE ARE THE TRUTH.
Vairochana and its hidden power which is the same as Oikumena in Greek
are actually Satan resonating with rays of occult Diabolic power
throughout what they only claim is a finite closed universe of its own
creation. This is utterly shown by God and His Christ to be an absolute
lie from hell by the Devil.

The
below is nothing but Masonic Universalist Satanic absolute Apostasy

DECLARATION
ON

THE RELATION OF THE CHURCH TO NON-CHRISTIAN
RELIGIONS

NOSTRA AETATE

PROCLAIMED
BY HIS HOLINESS

POPE PAUL VI

ON
OCTOBER 28, 1965

2. From ancient times down to the present, there is found among
various peoples a certain perception of that hidden power which
hovers over the course of things and over the events of human history;
at times some indeed have come to the recognition of a Supreme Being,
or even of a Father. This perception and recognition penetrates
their lives with a profound religious sense.

Religions,
however, that are bound up with an advanced culture have struggled to
answer the same questions by means of more refined concepts and a more
developed language. Thus in Hinduism, men contemplate the divine mystery
and express it through an inexhaustible abundance of myths and through
searching philosophical inquiry. They seek freedom from the anguish of
our human condition either through ascetical practices or profound
meditation or a flight to God with love and trust. Again, Buddhism,
in its various forms, realizes the radical insufficiency of this
changeable world; it teaches a way by which men, in a devout and
confident spirit, may be able either to acquire the state of perfect
liberation, or attain, by their own efforts or through higher help, supreme
illumination. Likewise, other religions found everywhere try to
counter the restlessness of the human heart, each in its own manner, by
proposing "ways," comprising teachings, rules of life, and sacred
rites. The Catholic Church rejects nothing that is true and holy in
these religions. She regards with sincere reverence those ways of
conduct and of life, those precepts and teachings which, though
differing in many aspects from the ones she holds and sets forth,
nonetheless often reflect a ray of that Truth which enlightens all
men. Indeed, she proclaims, and ever must proclaim Christ "the way, the
truth, and the life" (John 14:6), in whom men may find the fullness of
religious life, in whom God has reconciled all things to Himself.(4)

4. Cf 2 Cor. 5:18-19

18 But all things are of God, who hath reconciled us to himself
by Christ and hath given to us the ministry of reconciliation. 19 For
God indeed was in Christ, reconciling the world to himself, not imputing
to them their sins. And he hath placed in us the word of
reconciliation.

But see St.
Paul as he continues and exhorts Christians to
have nothing to do with pagans and declares that the pagans are of
Belial which is the Devil:

2 Corinthians 6:14-18 (Douay-Rheims)

14 Bear not the yoke with
unbelievers. For what participation hath justice with injustice? Or what
fellowship hath light with darkness? 15 And what concord hath Christ
with Belial? Or what part hath the faithful with the unbeliever? 16 And
what agreement hath the temple of God with
idols? For you are the temple of the living God: as God saith: I will
dwell in them and walk among them. And I will be their God: and they
shall be my people. 17 Wherefore: Go out from among them and be ye
separate, saith the Lord, and touch not the unclean thing: 18 And I will
receive you. And will be a Father to you: and you shall be my sons and
daughters, saith the Lord Almighty.

"nonetheless
often reflect a ray of that Truth – Like all the rest ABSOLUTE
UTTER BLASPHEMY AGAINST GOD AND HIS CHRIST WHO ALONE ARE THE TRUTH.
Vairochana and its hidden power which is the same as Oikumena in Greek
are actually Satan resonating with rays of occult Diabolic power
throughout what they only claim is a finite closed universe of its own
creation."



Idols of Vairochana. Vairochana is integral
to all of Buddhism.

Vairochana
(Japanese Dainichi Nyorai) is the center of a five element pentad
controlling the whole universe. This is absolute sorcery.

Dainichi Nyorai with the sixth
element, Satan, with cosmic rays of Diabolic occult hidden power
emanating throughout the closed universe. This is absolute Diabolic
possession.

The six

elements of Dainichi Nyorai

1. Earth

2. Water

3. Fire

4. Air

5. Space

6. universal Mind



The
rearranging of the Biblical elements and addition and subtraction of
elements and further rearranging therefrom is an integral part of the
Satanic sorcery of Vairochana/Dainichi Nyorai, typical of the same of
all pagan gods/goddesses.


From
above:

"Originally there
were in ancient religion {biblical,
faithful to God} four elements (fire spirit
water earth) with spirit deleted by the pagans and
air and then also and/or aether [space] inserted. These were variously
identified with the visible planets and gods/goddesses of the pagans.
The order was also rearranged variously and finally a sixth element was
added: universal mind...."

Vairochana is the center of a
pentad (central point with four radiations) where Vairochana is
equivalent to the element of earth and the “Buddhas” that emanate from
Vairochana are equivalent to water, fire, air and space. The four
emanations are also equivalent to south, west, north, and east. That is a
total of five elements and is in their system a physical totality. When
the sixth, universal Mind literally - but Satan himself is meant, is
added it then assumes a absolute Diabolic reality – total Diabolic
possession for anyone who gives themselves over to it.

Kukai,
who brought the Diabolic esoteric sorcerous teaching of
Vairochana/Dainichi Nyorai from China to Japan, centuries before Francis
Xavier came to Japan, taught the Satanic lie that even Jesus Christ was
part of the emanations of Dainichi Nyorai. Dainichi Nyorai is the
triple dragon god which is the Devil. The Devil has no part in Jesus
Christ - John 14:30 "I will not now speak many things with you. For the
prince of this world [ the Devil l cometh, and in me he hath not any
thing." [Clementine Vulgate Latin] "I am non multa loquar vobiscum.
venit enim princeps mundi huius, et in me non habet quidquam." When the
Jesuit Francis Xavier came to Japan he first used Dainichi Nyorai as a
name for God - that was blasphemy and he corrected it and used a
phonetic western word in Japanese in its place. Nostrae Aetate is no
simple mistake it is totally on purpose absolute APOSTASY. 

In the below, a number of the manifold forms
of the Diabolic evil of heresy and apostasy are
refuted by Saint Hippolytus, who was the disciple of Saint Irenaeus who was the
disciple of Saint Polycarp who was the disciple of Saint John the last
Apostle and Evangelist.


Among the many
other lies of the heretics below are the rearranging of the elements
(Greek - stoichea) of creation. Saint Hippolytus gives us the proper
order: 


"(The Doctrine of the Truth):
The different principles, however, of what will come into existence, He
first fabricated, viz., fire and spirit, water and earth, from
which diverse elements He proceeded to form His own creation."


Especially
refuted in the below are Arch-Heretics Callistus and Zephrynus. Today
their modern equivalent are the False Prophets-Antipopes
Benedict/Ratzinger and Francis/Bergoglio.


Parousia
of Jesus Christ Our Lord: Excerpts from Hippolytus of Rome Who
withstood the Arch-Heretics Callistus and Zephryinus - Benediktos and
Bergoglio are modern equivalents of Heresiarchs Callistus and Zephryinus

01.  On the
tenets of the philosophers.

We must not overlook any figment devised by those denominated
philosophers among the Greeks. For even their incoherent tenets
must be received as worthy of credit, on account of the excessive
madness of the heretics; who, from the observance of silence, and from
concealing their own ineffable mysteries, have by many been supposed
worshippers of God ... since I perceive that they have not been abashed
by our forbearance, and have made no account of how God is
long-suffering, though blasphemed by them, in order that either from
shame they may repent, or should they persevere, be justly condemned,
I am forced to proceed in my intention of exposing those secret
mysteries of theirs (Refutation of all heresies- Proemium).


In order, then, as we
have already stated, that we may prove them atheists, both in opinion
and their mode (of treating a question) and in fact, and (in order to
show) whence it is that their attempted theories have accrued unto them,
and that they have endeavoured to establish their tenets, taking
nothing from the holy Scriptures -nor is it from preserving the
succession of any saint that they have hurried headlong into these
opinions;- but that their doctrines have derived their origin from
the wisdom of the Greeks, from the conclusions of those who have
formed systems of philosophy, and from would-be mysteries, and
the vagaries of astrologers (Proemium). 


And he (Pythagoras) is
reported to have ordered his followers not to eat beans, because
that Zaratas said that, at the origin and concretion of all things, when
the earth was still undergoing its process of solidification, and that
of putrefaction had set in, the bean was produced. And of this he
mentions the following indication, that if any one, after having chewed a
bean without the husk, places it opposite the sun for a certain period,
- for this immediately will aid in the result,- it yields the smell of
human seed. And he mentions also another clearer instance to be this:
if, when the bean is blossoming, we take the bean and its flower, and
deposit them in a jar, smear this over, and bury it in the ground, and
after a few days uncover it, we shall see it wearing the appearance,
first of a woman's pudendum, and after this, when closely
examined, of the head of a child growing in along with it
(Refutation, 1.2).


(Heraclitus) asserted that he himself knew everything,
whereas the rest of mankind nothing. But he also advanced statements
almost in concert with Empedocles, saying that the originating principle
of all things is discord and friendship, and that the Deity is a fire
endued with intelligence, and that all things are borne one upon
another, and never are at a standstill; and just as Empedocles, he
affirmed that the entire locality about us is full of evil things, and
that these evil things reach as far as the moon, being extended
from the quarter situated around the earth, and that they do not advance
further, inasmuch as the entire space above the moon is more pure
(R1.4).


(Anaximander) declared the Infinite to be an
originating principle and element of existing things, being the
first to employ such a denomination of the originating principle. But,
moreover, he asserted that there is an eternal motion, by the
agency of which it happens that the heavens are generated; but that the
earth is poised aloft, upheld by nothing, continuing (so) on
account of its equal distance from all (the heavenly bodies); and that
the figure of it is curved, circular, similar to a column of stone. And one
of the surfaces we tread upon, but the other is opposite. And that
the stars are a circle of fire, separated from the fire which is in the
vicinity of the world, and encompassed by air. And that certain
atmospheric exhalations arise in places where the stars shine;
wherefore, also, when these exhalations are obstructed, that eclipses
take place (R1.5).


But Anaximenes, who himself was also a native of
Miletus, and son of Eurystratus, affirmed that the originating
principle is infinite air, out of which are generated things
existing, those which have existed, and those that will be, as well as
gods and divine (entities), and that the rest arise from the offspring
of this ... And he says that the stars do not move under the earth,
as some have supposed, but around the earth, just as a cap is turned
round our head; and that the sun is hid, not by being under the earth,
but because covered by the higher portions of the earth, and on account
of the greater distance that he is from us (R1.6).


(Anaxagoras) affirmed the
originating principle of the universe to be mind and matter; mind
being the efficient cause, whereas matter that which was being formed.
For all things coming into existence simultaneously, mind supervening
introduced order ... And that the earth is in figure plane; and
that it continues suspended aloft, by reason of its magnitude, and by
reason of there being no vacuum, and by reason of the air, which was
most powerful, bearing along the wafted earth ... And that the moon,
being lower than the sun, is nearer us. And that the sun surpasses
the Peloponnesus in size. And that the moon has not light of its
own, but from the sun. But that the revolution of the stars takes
place under the earth. And that the moon is eclipsed when the earth
is interposed, and occasionally also those (stars) that are
underneath the moon. And that the sun (is eclipsed) when, at the
beginning of the month, the moon is interposed (R1.7).


(Archelaus held) that the
earth is at rest, and that on this account it came into existence;
and that it lies in the centre, being no part, so to speak, of
the universe, delivered from the conflagration (R1.8).


(Parmenides) asserted
that the world would be destroyed, but in what way he does not mention.
The same (philosopher), however, affirmed the universe to be eternal,
and not generated, and of spherical form and homogeneous, but not
having a figure in itself, and immoveable and limited (R1.9).


(Democritus) makes
statements similarly with Leucippus concerning elements, viz. plenitude
and vacuum, denominating plenitude entity, and vacuum nonentity; and
this he asserted, since existing things are continually moved in the
vacuum. And he maintained worlds to be infinite, and varying in bulk
(R1.11).


Xenophanes is of opinion that there had been a mixture of
the earth with the sea, and that in process of time it was disengaged
from the moisture, alleging that he could produce such proofs as the
following: that in the midst of earth, and in mountains, shells are
discovered; and also in Syracuse he affirms was found in the
quarries the print of a fish and of seals, and in Paros an image of a
laurel in the bottom of a stone, and in Melita parts of all sorts of
marine animals (R1.12).


Plato (lays down) that there are three originating
principles of the universe, (namely) God, and matter, and exemplar ...
And that the exemplar, which he likewise calls ideas, is the
intelligence of the Deity, to which, as to an image in the soul, the
Deity attending, fabricated all things ... That matter, therefore, is
an originating principle, and coeval with the Deity, and that in this
respect the world is uncreated (R1.16).

In most points he
(Aristotle) is in agreement with Plato, except the opinion concerning
soul. For Plato affirms it to be immortal, but Aristotle that it
involves permanence; and after these things, that this also vanishes
in the fifth body, which he supposes, along with the other four
(elements), -viz., fire, and earth, and water, and air,- to be a
something more subtle (than these), of the nature of spirit (R1.17).

(The Stoics) likewise supposed God to be the one
originating principle of all things, being a body of the utmost
refinement, and that His providential care pervaded everything; and
these speculators were positive about the existence of fate
everywhere (R1.18).


Epicurus, however, advanced an opinion almost contrary
to all. He supposed, as originating principles of all things, atoms and
vacuity ... he says that God has providential care for nothing,
and that there is no such thing at all as providence or fate, but that
all things are made by chance ... and that the Deity surrendered Himself
to pleasure, and took His ease in the midst of supreme happiness; and
that neither has He any concerns of business, nor does He devote His
attention to them (R1.19).

But there is also with the
Indians a sect composed of those philosophizing among the Brachmans
(R1.21).

02.  On the
systems of the astrologers.

(Astrologers)
say that the stars are attended as if by satellites when they are in
the midst of other stars, in continuity with the signs of the
Zodiac; as if, when any particular star may have occupied the first
portions of the same sign of the Zodiac, and another the last, and
another those portions in the middle, that which is in the middle is
said to be guarded by those holding the portions at the extremities (Refutation
of all heresies 4.1).


The originating principle, and, as it were, foundation,
of the entire (Chaldean) art, is fixing the horoscope. For from this are
derived the rest of the cardinal points, as well as the declinations
and ascensions, the triangles and squares, and the configurations of the
stars in accordance with these; and from all these the predictions are
taken. Whence, if the horoscope be removed, it necessarily
follows that neither any celestial object is recognisable in the
meridian, or at the horizon, or in the point of the heavens opposite the
meridian; but if these be not comprehended, the entire system of the
Chaldeans vanishes along with (them) (R4.3).


For this reason it is
impossible to fix the horoscope from the (period of) conception.
But neither can this be done from (that of) birth ... For when they
allege that the person sitting beside the woman in travail at the time
of parturition gives, by striking a metallic rim, a sign to the
Chaldean, who from an elevated place is contemplating the stars, and he,
looking towards heaven, marks down the rising zodiacal sign; in the
first place, we shall prove to them, that when parturition happens
indefinitely, as we have shown a little before, neither is it easy to
signify this (birth) by striking the metallic rim (R4.4).


If, as the
mathematicians assert, it is necessary that one born under the barb of
Sagittarius' arrow should meet with a violent death, how was it that so
many myriads of the Barbarians that fought with the Greeks at Marathon
or Salamis were simultaneously slaughtered? For unquestionably
there was not the same horoscope in the case, at all events, of them
all. And again, it is said that one born under the urn of Aquarius will suffer
shipwreck: (yet) how is it that so many of the Greeks
that returned from Troy were overwhelmed in the deep around the indented
shores of Euboea? (R4.5).


But I am rather of opinion, that the ancients imposed
the names of received animals upon certain specified stars, for the
purpose of knowing them better, not from any similarity of nature (R4.6).


This Ptolemy,
however -a careful investigator of these matters- does not seem to me to
be useless; but only this grieves (one), that being recently born, he could
not be of service to the sons of the giants, who, being ignorant of
these measures, and supposing that the heights of heaven were near,
endeavoured in vain to construct a tower. And so, if at that time he
were present to explain to them these measures, they would not have made
the daring attempt ineffectually (R4.12).


Certain, adhering partly
to these, as if having propounded great conclusions, and supposed things
worthy of reason, have framed enormous and endless heresies; and
one of these is Colarbasus, who attempts to explain religion by
measures and numbers (R4.13).


I think that there has been clearly expounded the mind
of arithmeticians, who, by means of numbers and of names, suppose
that they interpret life. Now I perceive that these, enjoying leisure,
and being trained in calculation, have been desirous that, through the
art delivered to them from childhood, they, acquiring celebrity, should
be styled prophets (R4.15).


There are some who ascribe to the stars figures that
mould the ideas and dispositions of men, assigning the reason of this to
births (that have taken place) under particular stars; they thus
express themselves (R4.15).


(The sorcerer), taking (a paper), directs the inquirer
to write down with water whatever questions he may desire to have asked
from the demons. Then, folding up the paper, and delivering it to the
attendant, he sends him away to commit it to the flames, that the
ascending smoke may waft the letters to demons (R4.28).


But putting a skull on
the ground, they make it speak in this manner. The skull itself
is made out of the caul of an ox; and when fashioned into the requisite
figure, by means of Etruscan wax and prepared gum, (and) when this
membrane is placed around, it presents the appearance of a skull, which
seems to all to speak when the contrivance operates (R4.41).


These are the deeds
of the magicians, and innumerable other such (tricks) there are
which work on the credulity of the dupes, by fair balanced words, and
the appearance of plausible acts. And the heresiarchs, astonished
at the art of these (sorcerers), have imitated them, partly by
delivering their doctrines in secrecy and darkness, and partly by
advancing (these tenets) as their own (R4.42).

03.  On the
Gnostics.

In the four preceding books I have very elaborately
explained the opinions propounded by all the speculators among both
Greeks and Barbarians, respecting the Divine Nature and the creation of
the world; and not even have I omitted the consideration of their
systems of magic ... It remains, therefore, to hasten on to the
refutation of the heresies; but it is for the purpose of furnishing this
(refutation) that we have put forward the statements already made by
us. For from philosophers the heresiarchs deriving starting-points,
(and) like cobblers patching together, according to their own
particular interpretation, the blunders of the ancients, have advanced
them as novelties to those that are capable of being deceived
(Refutation of all heresies 5.1).


... Those who have presumed to celebrate a serpent,
the originator of the error (in question), through certain expressions
devised by the energy of his own (ingenuity). The priests, then, and
champions of the system, have been first those who have been called Naasseni,
being so denominated from the Hebrew language, for the serpent is
called naas (in Hebrew).


Subsequently, however, they have styled themselves
Gnostics, alleging that they alone have sounded the depths of
knowledge (R5.1).


These (Naasseni), then, according to the system advanced
by them, magnify, (as the originating cause) of all things else, a man
and a son of man ... of this man one part is rational, another
psychical, another earthly ... according to these, there are three kinds
of all existent things -angelic, psychical, earthly; and there are
three churches- angelic, psychical, earthly; and the names of
these are elect, called, captive(R5.1).


These (Gnostic heretics),
collecting together the secret and ineffable mysteries of all the
Gentiles, are uttering falsehoods against Christ, and are making dupes
of those who are not acquainted with these orgies of the Gentiles ... In
order, therefore, that finally the Great Man from above may be
overpowered, "from whom," as they say, "the whole family named on earth
and in the heavens has been formed, to him was given also a soul,
that through the soul he might suffer; and that the enslaved image may
be punished of the Great and most Glorious and Perfect Man (R5.2).


For of soul, say they,
is every nature desirous, and each in a different manner. For soul is
cause of all things made; all things that are nourished, (the
Naassene) says, and that grow, require soul. For it is not possible,
he says, to obtain any nourishment or growth where soul is not present
(R5.2).


They make, however, the following assertion: he who says
that all things derive consistence from one, is in error; but he
who says that they are of three, is in possession of the truth,
and will furnish a solution of the (phonomena of the) universe. For
there is, says (the Naassene), one blessed nature of the Blessed Man, of
him who is above, (namely) Adam; and there is one mortal nature, that
which is below; and there is one kingless generation, which is begotten
above (R5.3).


For the Samothracians expressly hand down, in the
mysteries that are celebrated among them, that (same) Adam as the
primal man. And habitually there stand in the temple of the
Samothracians two images of naked men, having both hands stretched aloft
towards heaven, andtheir pudenda erecta, as with the
statue of Mercury on Mount Cyllene. And the aforesaid images are
figures of the primal man, and of that spiritual one that is born
again, in every respect of the same substance with that man (R5.3).


Now he who makes these
statements is, he says, the Perfect Man that is imaged from the
unportrayable one from above. The Perfect Man therefore cannot, he
says, be saved, unless, entering in through this gate, he be born
again (R5.3).


The secret mysteries, "which (also we speak), not in
words taught of human wisdom, but in those taught of the Spirit,
comparing spiritual things with spiritual. But the natural man receiveth
not the things of the Spirit of God, for they are foolishness unto
him." And these are, he says,the ineffable mysteries of the
Spirit, which we alone (the Gnostics) are acquainted with. 


Concerning these, he
says, the Saviour has declared, "No one can come unto me, except my
heavenly Father draw some one unto me." For it is very difficult, he
says, to accept and receive this great and ineffable mystery ... "the
ends," he says, are the seeds scattered from the unportrayable One upon
the world, through which the whole cosmical system is completed; for
through these also it began to exist ... none becomes a hearer of these
mysteries, unless only the perfect Gnostics (R5.3).


These, he says, are the
inferior mysteries, those appertaining to carnal generation. Now, those
men who are initiated into these inferior (mysteries) ought to pause,
and (then) be admitted into the great (and) heavenly (ones). For
they, he says, who obtain their shares (in this mystery), receive
greater portions. For this, he says, is the gate of heaven; and this a
house of God, where the Good Deity dwells alone. And into this
(gate), he says, no unclean person shall enter, nor one that is natural
or carnal; but it is reserved for the spiritual only (R5.3).


The Phrygians,
however, further assert that the father of the universe is "Amygdalus"
... from which proceeded and was born the Invisible (One), "by whom all
things were made, and nothing was made without Him." And the Phrygians
say that what has been thence produced is "Syrictas" (piper), because
the Spirit that is born is harmonious ... The Spirit, however, he
says, is there where likewise the Father is named, and the Son is
there born from this Father. This, he says, is the many-named,
thousand-eyed Incomprehensible One, of whom every nature -each, however,
differently- is desirous. This, he says, is the Word of God,
which, he says, is a word of revelation of the Great Power. Wherefore it
will be sealed, and hid, and concealed, lying in the habitation
where lies the basis of the root of the universe (R5.4).


These doctrines, then,
the Naasseni attempt to establish, calling themselves Gnostics. But
since the error is many-headed and diversified, resembling, in
truth, the hydra that we read of in history; when, at one blow, we have
struck off the heads of this (delusion) by means of refutation,
employing the wand of truth, we shall entirely exterminate the
monster. For neither do the remaining heresies present much
difference of aspect from this, having a mutual connection through (the
same) spirit of error (R5.6).

04.  On 
Peratae and Sethians.

There
is also unquestionably a certain other (head of the hydra, namely, the
heresy) of the Peratae, whose blasphemy against Christ has for
many years escaped notice. And the present is a fitting opportunity for
bringing to light the secret mysteries of such (heretics). These allege
that the world is one, triply divided. And of the triple division
with them, one portion is a certain single originating principle, just
as it were a huge fountain, which can be divided mentally into infinite
segments. Now the first segment, and that which, according to them, is
(a segment) in preference (to others), is a triad, and it is called a
Perfect Good, (and) a Paternal Magnitude. And the second portion of
the triad of these is, as it were, a certain infinite crowd of
potentialities that are generated from themselves, (while) the third is
formal (Refutation of all heresies 5.7).


(The Peratic) then says
that Christ descended from above from unorigination, that by His
descent all things triply divided might be saved. For some things,
he says, being borne down from above, will ascend through Him, whereas
whatever (beings) form plots against those which are carried down from
above are cast off, and being placed in a state of punishment,
are renounced ... For the third portion, which he styles the world (in
which we are), must perish; but the two (remaining portions), which are
situated above, must be rescued from corruption (R5.7).


Falsifying the name of
truth, proclaim as a doctrine of Christ an insurrection of Aeons and
revolts of good into (the ranks of) evil powers; and they speak of the
confederations of good powers with wicked ones. Denominating them,
therefore, Toparchai and Proastioi, and (though thus) framing for
themselves very many other names not suggested (to them from other
sources), they have yet unskilfully systematized the entire imaginary
doctrine of the astrologers concerning the stars. And since they have
introduced a supposition pregnant with immense error, they shall
be refuted through the instrumentality of our admirable arrangement (R5.8).


(The Peratae) suppose
that the causes of the generation of all begotten things are things
unbegotten and superjacent, and that the world with us has been produced
after the mode of emanation, which (world) they denominate formal.
And (they maintain) that all those stars together which are beheld in
the firmament have been causes of the generation of this world (R5.10).


According to them (the
Peratae), the universe is Father, Son, (and) Matter; (but) each
of these three has endless capacities in itself. Intermediate, then,
between the Matter and the Father sits the Son, the Word, the
Serpent, always being in motion towards the unmoved Father, and
(towards) Matter itself in motion. And at one time he is turned
towards the Father, and receives the powers into his own person; but
at another time takes up these powers, and is turned towards Matter.
And Matter, (though) devoid of attribute, and beingunfashioned,
moulds (into itself) forms from the Son which the Son moulded from
the Father (R5.12).


If any one, he says, of those (beings) which are here
will have strength to perceive that he is a paternal mark transferred
hither from above, (and that he is) incarnate - just as by the
conception resulting from the rod a something white is produced, - he
is of the same substance altogether with the Father in heaven, and
returns thither ... When, however, (the Son) remarks, "Your father
is a murderer from the beginning," he alludes to the Ruler and
Demiurge of matter, who, appropriating the marks delivered from the
Son, generated him herewho from the beginning was a murderer, for
his work causes corruption and death ... as he brought down from above
the paternal marks, so again he carries up from thence those marks
roused from a dormant condition and rendered paternal characteristics,
substantial ones from the unsubstantial Being, transferring them hither
from thence (R5.12).


Let us then see what the Sethians affirm. To these
it appears that there are three definite principles of the universe,
and that each of these principles possesses infinite powers ... The
entire system of their doctrine, however, is (derived) from the ancient
theologians Musaeus, and Linus, and Orpheus, who elucidates
especially the ceremonies of initiation, as well as the mysteries
themselves ... The Sethians, then, affirm that the theory concerning
composition and mixture is constituted according to the following
method: The luminous ray from above is intermingled, and the very
diminutive spark is delicately blended in the dark waters beneath; and
(both of these) become united, and are formed into one compound mass
(R5.14-16).


(Justinus) makes the following statement. There are three
unbegotten principles of the universe, two male (and) one female. Of
the male (principles), however, a certain one, is denominated good,
and it alone is called after this manner, and possesses a power of
prescience concerning the universe. But the other is father of
all begotten things, devoid of prescience, and invisible. And the female
(principle) is devoid of prescience, passionate, two-minded, two-bodied
... he says, Paradise being formed from the conjugal joy of Elohim
and Edem, the angels of Elohim receiving from the most beauteous
earth ... Elohim, then, coming to the highest part of heaven
above, and beholding a light superiorto that which He Himself had
created, exclaimed, "Open me the gates, that entering in I may
acknowledge the Lord; for I considered Myself to be Lord." (R5.21).

05.  Concerning
Simon Magus.

It
seems, then, expedient likewise to explain now the opinions of Simon
(Magus), a native of Gitta, a village of Samaria; and we shall also
prove that his successors, taking a starting-point from him, have
endeavoured (to establish) similar opinions under a change of name. This
Simon being an adept in sorceries, both making a mockery of
many, partly according to the art of Thrasymedes, in the manner in which
we have explained above, and partly also by the assistance of demons perpetrating
his villany, attempted to deify himself (Refutation of all
heresies 6.2).


Apsethus the Libyan inordinately longed to become a
god; but when, after repeated intrigues, he altogether failed to
accomplish his desire, he nevertheless wished to appear to have become a
god; and he did at all events appear, as time wore on, to have in
reality become a god. Forthe foolish Libyans were accustomed to
sacrifice unto him as to some divine power ... Now there are very
many parrots throughout Libya, and very distinctly these imitate the
human voice. This man, having for a time nourished the birds, was in the
habit of teaching them to say, "Apsethus is a god." (R6.3).


In this way we must
think concerning Simon the magician, so that we may compare him unto the
Libyan, far sooner than unto Him who, though made man, was in reality
God. If, however, the assertion of this likeness is in itself accurate,
and the sorcerer was the subject of a passion similar to Apsethus, let
us endeavour to teach anew the parrots of Simon, that Christ, who
stood, stands, and will stand, (that is, was, is, and is to come,) was
not Simon (R6.4).


Inasmuch as the fire is of this description,
according to Simon, and since all things are visible and invisible,
(and) in like manner resonant and not resonant, numerable and not
subjects of numeration; he denominates in the Great Announcement a
perfect intelligible (entity), after such a mode, that each of those
things which, existing indefinitely, may be infinitely comprehended,
both speaks, and understands, and acts in such a manner as Empedocles
speaks of (R6.6).


According to Simon, therefore, there exists that
which is blessed and incorruptible in a latent condition in every
one - (that is,) potentially, not actually; and that this is He who
stood, stands, and is to stand ... And that, he says, the originating
principle of the generation of things begotten is from fire, he
discerns after some such method as the following. Of all things, (i.e.)
of whatsoever there is a generation, the beginning of the desire of the
generation is from fire (R6.12).


(Simon teaches that) there are two offshoots from all
the Aeons, having neither beginning nor end, from one root. And
this is a power, viz., Sige, (who is) invisible (and) incomprehensible.
And one of these (offshoots) appears from above, which constitutes a
great power, (the creative) Mind of the universe, which manages all
things, (and is) a male. The other (offshoot), however, is from below,
(and constitutes) a great Intelligence, and is a female which
produces all things. From whence, ranged in pairs opposite each
other, they undergo conjugal union, and manifest an intermediate
interval, namely, an incomprehensible air, which has neither beginning
nor end (R6.13).


He fastens an allegorical meaning on (the story of) the
wooden horse and Helen with the torch, and on very many other
(accounts), which he transfers to what relates to himself and to
Intelligence ... the powers below -who, he says, created the world-
caused the transference from one body to another of (Helen's soul);
and subsequently she stood on the roof of a house in Tyre, a city of
Phoenicia, and on going down thither (Simon professed to have) found
her. For he stated that, principally for the purpose of searching after
this (woman), he had arrived (in Tyre), in order that he might rescue
her from bondage ... But the filthy fellow, becoming enamoured of this
miserable woman called Helen,purchased her (as his slave), and
enjoyed her person (R6.14).


But, again, those who become followers of this impostor
-I mean Simon the sorcerer-indulge in similar practices, and
irrationally allege the necessity of promiscuous intercourse.
They express themselves in the manner following: "All earth is earth,
and there is no difference where any one sows, provided he does sow."
But even they congratulate themselves on account of this indiscriminate
intercourse, asserting that this is perfect love (R6.14).


This Simon, deceiving
many in Samaria by his sorceries, was reproved by the Apostles, and was
laid under a curse, as it has been written in the Acts. But he
afterwards abjured the faith, and attempted these (aforesaid practices).
And journeying as far as Rome, he fell in with the Apostles; and to
him, deceiving many by his sorceries, Peter offered repeated
opposition. This man, ultimately repairing to ... (and) sitting
under a plane tree, continued to give instruction (in his doctrines).
And in truth at last, when conviction was imminent, in case he delayed
longer, be stated that, if he were buried alive, he would rise the
third day. And accordingly, having ordered a trench to be dug by his
disciples, he directed himself to be interred there. They, then,
executed the injunction given; whereas he remained (in that grave)
until this day, for he was not the Christ (R6.15).

06.  Concerning
Valentinus.

Pythagoras,
then, declared the originating principle of the universe to be the
unbegotten monad, and the generated duad, and the rest of the
numbers. And he says that the monad it the father of the duad, and the
duad the mother of all things that are being begotten -the begotten one
(being mother) of the things that are begotten ... And all solid bodies
he generates from incorporeal (essences). For he asserts that an element
and principle of both corporeal and incorporeal entities is the
point which is indivisible. And from a point, he says, is generated a
line, and from a line a surface; and a surface flowing out into a
height becomes, he says, a solid body (Refutation of all heresies 6.18).


Nothing, he (Pythagoras)
says, of intelligibles can be known to us from sense. For he
says neither eye has seen, nor ear heard, nor any whatsoever of the
other senses known that (which is cognised by mind). Neither, again, by
reason is it possible to arrive at a knowledge of any of the things
discernible by sense ... Things being thus constituted, the arrangement
of things that have been made and are being made is observed to happen in
conformity with numerical (combinations) ... Now, in their system, Love forms
the world incorruptible (and) eternal, as they suppose. For substance
and the world are one. Discord, however, separates and puts
asunder, and evinces numerous attempts by subdividing to form the world
(R6.19-20).


And from this (Pythagorean system), not from the
Gospels, Valentinus, as we have proved, has collected the (materials
of) heresy - I mean his own (heresy)- and may (therefore) justly be
reckoned a Pythagorean and Platonist, not a Christian ... For, likewise,
according to these (Valentinians), the originating cause of the
universe is a Monad, unbegotten, imperishable, incomprehensible,
inconceivable, productive, and a cause of the generation of all existent
things. And the aforesaid Monad is styled by them Father (R6.24).


There is, says
(Valentinus), not anything at all begotten, but the Father is alone
unbegotten, not subject to the condition of place, not (subject to
the condition of) time, having no counsellor, (and) not being any other
substance that could be realized according to the ordinary methods of
perception ... He was all love, but love is not love except there may be
some object of affection. The Father Himself, then, as He was
solitary, projected and produced Nous and Aletheia, that is, a
duad which became mistress, and origin, and mother of all the Aeons
computed by them (as existing) within the Pleroma. Nous and Aletheia
being projected from the Father, one capable of continuing generation,
deriving existence from a productive being, (Nous) himself likewise, in
imitation of the Father, projected Logos and Zoe; and Logos and Zoe
project Anthropos and Ecclesia (R6.24).


Since, however, Nous and
Aletheia were begotten, and did not possess paternal (and) perfect
uncreatedness, Logos and Zoe do not glorify Nous their father with a
perfect number, but far from it, with an imperfect one. For Logos and
Zoe offer twelve Aeons unto Nous and Aletheia ... But of the twelve, the
twelfth and youngest of all the twenty-eight Aeons, being a female,
and called Sophia, observed the multitude and power of the
besetting Aeons, and hurried back into the depth of the Father. And she
perceived that all the rest of the Aeons, as being begotten, generate by
conjugal intercourse (R6.25).


(Sophia) wished to emulate the Father, and to produce
(offspring) of herself without a marital partner, that she might
achieve a work in no wise inferior to (that of) the Father.
(Sophia, however,) was ignorant that the Unbegotten One, being an
originating principle of the universe, as well as root and depth and
abyss, alone possesses the power of self-generation ... Sophia,
therefore, prepared to project that only which she was capable (of
projecting), viz., a formless and undigested substance (R6.25).


Ignorance, therefore,
having arisen within the Pleroma in consequence of Sophia, and
shapelessness in consequence of the offspring of Sophia,confusion
arose in the Pleroma. (For all) the Aeons that were begotten (became
overwhelmed with apprehension, imagining) that in like manner formless
and incomplete progenies of the Aeons should be generated; and that some
destruction, at no distant period, should l at length seize upon the
Aeons ... The Father, then, compassionating the tears of Sophia,
and accepting the supplication of the Aeons, orders a further
projection. For he did not, (Valentinus) says, himself project, but
Nous and Aletheia (projected) Christ and the Holy Spirit for the
restoration of Form (R6.26).


After, then, there ensued some one (treaty of) peace and
harmony between all the Aeons within the Pleroma, it appeared expedient
to them not only by a conjugal union to have magnified the Son, but
also that by an offering of ripe fruits they should glorify the Father.
Then all the thirty Aeons consented to project one Aeon, joint fruit
of the Pleroma, that he might be (an earnest) of their union, and
unanimity, and peace. And he alone was projected by all the Aeons in
honour of the Father ... "The Fruit," then, arriving outside the
Pleroma, and discovering (Sophia) in the midst of those four primary
passions, both fear and sorrow, and perplexity and entreaty he rectified
her affections (R6.27).


Sophia from above exerted her energy from the Ogdoad to
the Hebdomad. For the Demiurge, they say, knows nothing at all,
but is, according to them, devoid of understanding, and silly, and is
not conscious of what he is doing or working at. But in him, while thus
in a state of ignorance that even he is producing, Sophia wrought all
sorts of energy, and infused vigour (into him). And (although Sophia)
was really the operating cause, he himself imagines that he evolves
the creation of the (visible) world out of himself: whence he
commenced, saying, "I am God, and beside me there is no other."
(R6.28).


From the material and divilish essence the Demiurge
fashioned bodies for the souls ... And this is the material man, as
it were, according to them an inn, or domicile, at one time of soul
only, at another time of soul and demons, at another time of soul and
Logoi. And these are the Logoi that have been dispersed from above,
from the "Joint Fruit of the Pleroma" and (from) Sophia, into this
world. And they dwell in an earthly body, with a soul, when
demons do not take up their abode with that soul (R6.29).


A certain other teacher
among them, Marcus, an adept in sorcery, carrying on operations partly
by sleight of hand and partly by demons, deceived many from time to
time. This (heretic) alleged that there resided in him the mightiest
power from invisible and unnameable places (R6.34).

But Marcus, imitating his teacher, himself also feigns a
vision, imagining that in this way he would be magnified. For
Valentinus likewise alleges that he had seen an infant child lately
born; and questioning (this child), he proceeded to inquire who it might
be. And (the child) replied, saying that he himself is the Logos,
and then subjoined a sort of tragic legend; and out of this
(Valentinus) wishes the heresy attempted by him to consist. Marcus,
making a similar attempt with this (heretic), asserts that the Tetrad
came to him in the form of a woman (R6.37).

07.  Concerning
Basilides.

Since, therefore, in the six books preceding this, we
have explained previous (heretical opinions), it now seems proper not to
be silent respecting the (doctrines) of Basilides, which are the
tenets of Aristotle the Stagyrite, not (those) of Christ (Refutation
of all heresies 7.2).

The world is
divided, according to Aristotle, into very numerous and diversified
parts. Now the portion of the world which extends from the earth to
the moon is devoid of foresight, guideless, and is under the sway of
that nature alone which belongs to itself. But another (part of the
world which lies) beyond the moon, and extends to the surface of
heaven, is arranged in the midst of all order and foresight and
governance. Now, the (celestial) superficies constitutes a certain fifth
substance, and is remote from all those natural elements out of
which the cosmical system derives consistence. And this is a certain
fifth Substance, according to Aristotle, -as it were, a certain
super-mundane essence (R7.7).


The definition, however, which Aristotle furnishes of
the Deity is, I admit, not difficult to ascertain, but it is
impossible to comprehend the meaning of it. For, he says, (the Deity) is
a "conception of conception;" but this is altogether a non-existent
(entity). The world, however, is incorruptible (and) eternal, according
to Aristotle. For it has in itself nothing faulty, inasmuch as it is
directed by Providence and Nature ... When, therefore, Basilides has
been discovered, not in spirit alone, but also in the actual expressions
and names, transferring the tenets of Aristotleinto our
evangelical and saving doctrine, what remains, but that, by restoring
what he has appropriated from others, we should prove to the disciples
of this (heretic) that Christ will in no wise profit them, inasmuch
as they are heathenish? (R7.7).


These (Basilidians) "non-existent,"-inconceivably,
insensibly, indeterminately, involuntarily, impassively, (and)
unactuated by desire, willed to create a world ... In this
way,"non-existent" God made the world out of nonentities, casting
and depositing some one Seed that contained in itself a conglomeration
of the germs of the world (R7.9).


There existed, he (Basilides) says, in the Seed itself,
a Sonship, threefold, in every respect of the same Substance with the
non-existent God, (and) begotten from nonentities. Of this Sonship
(thus) involving a threefold division, one part was refined,
(another gross,) and another requiring purification ... (the gross
portion) was much more deficient in the refinement that the Sonship
possessed, which through itself hurried upwards, (and so it) was left
behind ... the (gross) Sonship, carried upwards by the Spirit as
by a wing, bears aloft (in turn) its pinion, that is, the Spirit. And
it approaches the refined Sonship, and the non-existent God, even
Him who fabricated the world out of nonentities (R7.10).


Existing things were
distributed by Basilides into two continuous and primary divisions, and
are, according to him, denominated partly in a certain (respect) world,
and partly in a certain (respect) super-mundane (spaces). But the
spirit, a line of demarcation between the world and super-mundane (spaces),
is that which is both holy, and has abiding in itself the savour of
Sonship. While, therefore, the firmament which is above the heaven is
coining into existence, there burst forth, and was begotten from the
cosmical Seed, and the conglomeration of all germs,the Great Archon (and)
Head of the world (R7.11).


This (Archon), when begotten, raised Himself up and
soared aloft, and was carried up entire as far as the firmament. And
there He paused, supposing the firmament to be the termination of His
ascension and elevation, and considering that there existed nothing at
all beyond these ... he was not aware that there is (a Sonship) wiser
and more powerful, and better than Himself. Therefore imagining
Himself to be Lord, and Governor, and a wise Master Builder, He turns
Himself to (the work of) the creation of every object in the
cosmical system (R7.11).


The account, therefore, which Aristotle has
previously rendered concerning the soul and the body, Basilides
elucidates as applied to the Great Archon and his Son ... All things,
therefore, have been provided for, and managed by the majesty of the
Great Archon; (I mean) whatever objects exist in the aethereal
region of space as far as the moon, for from that quarter onwards
air is separated from aether (R7.12).


And it must needs be that the (portion of) Sonship which
had been left behind ought likewise to be revealed and reinstated
above ... Now,we who are spiritual are sons, he says, who have
been left here to arrange, and mould, and rectify, and complete the
souls which, according to nature, are so constituted as to continue in
this quarter of the universe ... the Great Archon exercised
dominion and possesses an empire with limits (only) extending as far as
the firmament. And He imagines Himself alone to be God, and that
there exists nothing above Him, for (the reason that) all things have
been guarded by unrevealed Siope. This, he says, is the mystery which
has not been made known to former generations (R7.13).


The Archon
learned that He was not God of the
universe, but was begotten. But (ascertaining that) He has above Himself
the deposited treasure of that Ineffable and Unnameable (and)
Non-existent One, and of the Sonship, He was both converted and filled
with terror ... He (the Son of the Great Archon) proclaimed the
Gospel to the Archon of the Hebdomad ... it was necessary, likewise,
that afterwards the Formlessness existent in our quarter of creation
should have radiance imparted to it, and that the mystery should be
revealed to the Sonship, which had been left behind in
Formlessness (scattered among human beings) (R7.14).


Gospel with them
(Basilidians), as has been elucidated, is of super-mundane entities the
knowledge which the Great Archon (of the Hebdomad) did not
understand. As, then, it was manifested unto him that there are
likewise the Holy Spirit -that is, the conterminous (spirit)- and the
Sonship, and the Non-Existent God, the cause of all these, he rejoiced
at the communications made to him, and was filled with exultation ...
And through him (the Saviour) there was purified the third
Sonship, which had been left (behind among human beings) for
conferring benefits, and receiving them (R7.15).


But one Saturnilus,
who flourished about the same period with Basilides, but spent his time
in Antioch, (a city) of Syria, propounded opinions akin to whatever
(tenets) Menander (advanced). He asserts that there is one Father,
unknown to all -He who had made angels, archangels, principalities,
(and) powers; and that by certain angels, seven (in number), the (visible) world
was made, and all things that are in it. And (Saturnilus affirms)
that man was a work of angels ... And the Saviour he supposed to
be unbegotten and incorporeal, and devoid of figure. (Saturnilus,)
however, (maintained that he) was manifested as man in appearance
only. And he says that the God of the Jews is one of the angels,
and, on account of the Father's wishing to deprive of sovereignty all
the Archons, that Christ (the Saviour) came for the overthrow of the
God of the Jews, and for the salvation of those that believe upon
Him (R7.16).

08.  Concerning
Marcion and Carpocrates.

But Marcion,
a native of Pontus, far more frantic than these (heretics), omitting
the majority of the tenets of the greater number (of speculators), (and)
advancing into a doctrine still more unabashed, supposed (the
existence of) two originating causes of the universe, alleging one of
them to be a certain good (principle), but the other an evil one.
And himself imagining that he was introducing some novel (opinion),
founded a school full of folly, and attended by men of a sensual
mode of life, inasmuch as he himself was one of lustful propensities(Refutation
of all heresies 7.17).


When, therefore, Marcion or some one of his hounds barks
against the Demiurge, and adduces reasons from a comparison of what
is good and bad, we ought to say to them, that neither Paul the apostle
nor Mark, he of the maimed finger, announced such (tenets). For none of
these (doctrines) has been written in the Gospel according to Mark. But
(the real author of the system) is Empedocles, son of Meto, a
native of Agrigentum (R7.18).


(Marcion’s doctrine,) however, was that, independent of
birth, (the Logos) Himself descended from above in the fifteenth year
of the reign of Tiberius Caesar, and that, as being intermediate
between the good and bad Deity, He proceeded to give instruction in the
synagogues. For if He is a Mediator, He has been, he says, liberated
from the entire nature of the Evil Deity. Now, as he affirms, the
Demiurge is evil, and his works. For this reason, he affirms, Jesus came
down unbegotten, in order that He might be liberated from all
(admixture of) evil (R7.19).


Carpocrates affirms that
the world and the things in it were made by angels, far inferior to
the unbegotten Father; and that Jesus was generated of Joseph, and
that, having been born similar to (other) men, He was more just than the
rest (of the human race). And (Carpocrates asserts) that the soul (of
Jesus), inasmuch as it was made vigorous and undefiled, remembered the
things seen by it in its converse with the unbegotten God. And
(Carpocrates maintains) that on this account there was sent down upon
(Jesus) by that (God) a power, in order that through it He might be
enabled to escape the world-making (angels). And (he says) that this
power, having passed through all, and having obtained liberty in all,
again ascended to God (Himself). And (he alleges) that in the same
condition with (the soul of Jesus are all the souls) that embrace
similar objects of desire with the (power just alluded to). And they
assert that the soul of Jesus, (though,) according to law, it was
disciplined in Jewish customs, (in reality) despised them (R7.20).


(The followers of
Carpocrates) allege that the souls are transferred from body to body,
so far as that they may fill up (the measure of) all their sins. When,
however, not one (of these sins) is left, (the Carpocratians affirm that
the soul) is then emancipated, and departs unto that God above of
the world-making angels, and that in this way all souls will be saved.
If, however, some (souls), during the presence of the soul in the body
for one life, may by anticipation become involved in the full measure of
transgressions, they, (according to these heretics,) no longer undergo
metempsychosis (R7.20).


(The Ebionaeans) live conformably to the customs of the
Jews, alleging that they are justified. according to the law, and saying
that Jesus wasjustified by fulfilling the law (R7.22).


(Theodotus, who) was by
trade a banker, attempted to establish (the doctrine), that a certain Melchisedec constitutes
the greatest power, and that this one is greater than Christ (R7.24).

But one Cerdon himself also, taking occasion in like
manner from these (heretics) and Simon, affirms that the God preached
by Moses and the prophets was not Father of Jesus Christ. For (he
contends) that this (Father) had been known, whereas that the Father of
Christ was unknown, and that the former was just, but the latter good.
And Marcion corroborated the tenet of this (heretic) in the work
which he attempted to write, and which he styled Antitheses (R7.25).


But Apelles,
sprung from these, thus expresses himself, (saying) that there is a
certain good Deity, as also Marcion supposed, and that he who
created all things is just. Now he, (according to Apelles,) was the
Demiurge of generated entities. And (this heretic also main-rains) that
there is a third (Deity), the one who was in the habit of speaking to
Moses, and that this (god) was of a fiery nature, and that there was
another fourth god, a cause of evils. But these he denominates angels.
He utters, however, slanders against law and prophets, by
alleging that the things that have been written are (of) human (origin),
and are false (R7.26).

09.  Concerning
the Docetae.

The
Docetae maintain) that God is the primal (Being), as it were a seed of a
fig-tree, which is altogether very diminutive in size, but infinite in
power ... God Himself, however, remains with Himself, far separated
from the three Aeons. When each of these Aeons had obtained an
originating cause of generation, he grew, as has been declared, by
little and little, and (by degrees) was magnified, and (ultimately)
became perfect. But they think that that is perfect which is reckoned at
ten. When, therefore, the Aeons had become equal in number and in
perfection, they were, as (the Docetae) are of opinion, constituted thirty
Aeons in all, while each of them attains full perfection in a decade(Refutation
of all heresies 8.1).


All these Aeons, both the three and all those infinite
(Aeons which proceed) from these indefinitely, are hermaphrodite Aeons.
All these, then, after they had been increased and magnified, and had
sprung from that one primary seed, (were actuated by a spirit) of
concord and union, and they all coalesced into one Aeon. And in
this manner they begot of a single virgin, Mary, a joint offspring,
who is a Mediator, (that is,) the Saviour of all who are in the
(covenant of) mediation (R8.2).


This third Aeon, however, beholding all his own
distinctive attributes laid hold on collectively by the underlying
darkness (which was) beneath, and not being ignorant of the power of
darkness, and at the same time of the security and profusion of light,
did not allow his brilliant attributes (which he derived) from above for
any length of time to be snatched away by the darkness beneath. But (he
acted in quite a contrary manner), for he subjected (darkness) to
the Aeons (R8.2).


This fiery (Jewish) deity, then, after he became fire
from light, proceeded to create the world in the manner which
Moses describes. He himself, however, as devoid of subsistence,
employs the darkness as (his) substance, and perpetually insults
those eternal attributes of light which, (being) from above, had been
laid hold on by (the darkness) beneath. Up to the time, therefore, of
the appearance of the Saviour, there prevailed, by reason of the Deity
of fiery light, (that is,) the Demiurge, a certain extensive delusion
of souls. For the species are styled souls, because they are
refrigerations from the (Aeons) above, and continue in darkness. But
when (the souls) are altered from bodies to bodies, they remain under
the guardianship of the Demiurge (R8.3).


When (the Son), however,
became aware that the Aeons, those (that subsist) collectively, are
unable to behold the Pleroma of all the Aeons, but that in a state of
consternation they fear lest they may undergo corruption as being
themselves perishable, and that they areoverwhelmed by the magnitude
and splendour of power; -(when the Son, I say, perceived this,) He
contracted Himself ... He entered into this world just as we have
described Him, unnoticed, unknown, obscure, and disbelieved. In order,
therefore, say the Docetae, that He may beclad in the darkness that
is prevalent in more distant quarters of creation ... From the
thirty Aeons, therefore, (the Son) assumed thirty forms ... Those, then,
that derive their nature from the places below, are not able to see
the forms of the Saviour which are above them (R8.3).


Monoïmus says that man (Oceanus) is the universe. Now the
universe is the originating cause of all things, unbegotten,
incorruptible, (and) eternal. And (he says) that the son of (the) man
previously spoken of is begotten, and subject to passion, (and) that he
is generated independently of time, (as well as) undesignedly, (and)
without being predestinated (R8.5).


Monoïmus himself, accordingly, in his letter to
Theophrastus, expressly makes the following statement: "Omitting to seek
after God, and creation, and things similar to these, seek for Him
from (out of) thyself, and learn who it is that absolutely
appropriates (unto Himself) all things in thee, and says, 'My God (is)
my mind, my understanding, my soul, my body.' And learn from whence are
sorrow, and joy, and love, and hatred, and involuntary wakefulness, and
involuntary drowsiness, and involuntary anger, and involuntary affection
(R8.8).


Tatian, however, although
being himself a disciple of Justinus the Martyr, did not entertain
similar opinions with his master. But he attempted (to establish)
certain novel (tenets), and affirmed that there existed certain
invisible Aeons. And he framed a legendary account (of them),
similarly to those (spoken of) by Valentinus. And similarly
with Marcion, he asserts that marriage is destruction (R8.9).


But a certain Hermogenes,
himself also imagining that he propounded some novel opinion, said that
God made all things out of coeval and ungenerated matter. For
that it was impossible that God could make generated things out of
things that are not ... As He gazed (upon matter) in a seething
condition, like (the contents of) a pot when a fire is burning
underneath, He effected a partial separation. And taking one portion
from the whole, He subdued it, but another He allowed to be whirled in a
disorderly manner ... He acknowledges, however, that Christ is the
Son of the God who created all things (R8.10).


And certain other
(heretics), contentious by nature, (and) wholly uniformed as regards
knowledge, as well as in their manner more (than usually) quarrelsome,
combine (in maintaining) that Easter should be kept on the fourteenth
day of the first month, according to the commandment of the law, on
whatever day (of the week) it should occur ... In other respects,
however, these consent to all the traditions delivered to the
Church by the Apostles (R8.11).


But there are others who themselves are even more
heretical in nature (than the foregoing). and are Phrygians by
birth. These have been rendered victims of error from being previously
captivated by (two) wretched women, called a certain Priscilla and
Maximilla, whom they supposed (to be) prophetesses. And they assert that
into these the Paraclete Spirit had departed; and antecedently to them,
they in like manner consider Montanus as a prophet ... But they magnify
these wretched women above the Apostles and every gift of Grace, so
that some of them presume to assert that there is in them a something
superior to Christ (R8.12).


(Encratites) suppose, that by meats they magnify
themselves, while abstaining from animal food, (and) being
water-drinkers, and forbidding to marry, and devoting themselves during
the remainder of life to habits of asceticism (R8.13).

10.  Concerning
the Noetians.

The
greatest struggle now remains behind, viz., to furnish an account and
refutation of those heresies that have sprung up in our own day,
by which certain ignorant and presumptuous men have attempted to scatter
abroad the Church, and have introduced the greatest confusion among
all the faithful throughout the entire world (Refutation of all
heresies 9.1).


There has appeared one, Noetus by name, and by
birth a native of Smyrna. This person introduced a heresy from the
tenets of Heraclitus. Now a certain man called Epigonus becomes his
minister and pupil, and this person during his sojourn at Rome
disseminated his godless opinion ... But (Zephyrinus) himself,
being in process of time enticed away, hurried headlong into the same
opinions; and he had Callistus as his adviser, and a fellow-champion
of these wicked tenets (R9.2).


Now, even though the opinion of Heraclitus has been
expounded by us previously in the Philosophumena, it nevertheless
seems expedient now also to set down side by side in contrast the two
systems, in order that by this closer refutation they may be
evidently instructed. I mean the followers of this (heretic
Noetus, Zephyrinus and Callistus), who imagine themselves to be
disciples of Christ, when in reality they are not so, but of "the
Obscure." (R9.3).


(Heraclitus likewise affirms) that there is "a harmony,
as in a bow and lyre." That obscure harmony (is better), though unknown
and invisible to men, he asserts in these words: "An obscure harmony is
preferable to an obvious one." He commends and admires before what is
known, that which is unknown and invisible in regard of its
power. And that harmony visible to men, and not incapable of
being discovered, is better, he asserts in these words: "Whatever things
are objects of vision, hearing, and intelligence, these I
pre-eminently honour," he says; that is, he prefers things
visible to those that are invisible (R9.4).


In this manner Heraclitus
assigns to the visible an equality of position and honour with the
invisible, as if what was visible and what was invisible were
confessedly some one thing ... the silly successors of Noetus, and the
champions of his heresy, even though they have not been hearers of the
discourses of Heraclitus, nevertheless, at any rate when they adopt the
opinions of Noetus, undisguisedly acknowledge these
(Heraclitean) tenets. For they advance statements after this manner
-that one and the same God is the Creator and Father of all things;
and that when it pleased Him, He nevertheless appeared,
(though invisible,) to just men of old. (R9.5).


Now, that Noetus affirms
that the Son and Father are the same, no one is ignorant. But he
makes his statement thus: "When indeed, then, the Father had not been
born, He yet was justly styled Father; and when it pleased Him to
undergo generation, having been begotten, He Himself became His own
Son, not another's." For in this manner he thinks to establish
the sovereignty of God, alleging that Father and Son, so
called, are one and the same (substance) ... That this person (Father
and Son) suffered by being fastened to the tree, and that He commended
His spirit unto Himself, having died to appearance, and not
being (in reality) dead. (R9.5).


Callistus attempted to
confirm this heresy, -a man cunning in wickedness, and subtle where
deceit was concerned, (and) who was impelled by restless ambition to
mount the episcopal throne. Now this man moulded to his purpose Zephyrinus,
an ignorant and illiterate individual, and one unskilled in
ecclesiastical definitions. And inasmuch as Zephyrinus was accessible
to bribes, and covetous, Callistus, by luring him through
presents, and by illicit demands, was enabled to seduce him into
whatever course of action he pleased (R9.6).


It would seem to us
desirable to explain the life of this heretic (Callistus),
inasmuch as he was born about the same time with ourselves, in
order that, by the exposure of the habits of a person of this
description, the heresy attempted to be established by him may be easily
known, and may perchance be regarded as silly, by those endued with
intelligence ... Callistus, however, made away with all (the
moneys committed to him), and became involved in pecuniary difficulties
... Fuscianus, however, was swayed by these Jews, and
having scourged Callistus, he gave him to be sent to
a mine in Sardinia ... But Callistus himself, dropping on
his knees, and weeping, entreated that he likewise might obtain a
release ... Now (the governor) was persuaded, and liberated Callistus
also. And when the latter arrived at Rome, Victor was very
much grieved at what had taken place (R9.6-7).


Callistus alleges that the Logos Himself is Son, and that Himself
is Father; and that though denominated by a different title, yet
that in reality He is one indivisible spirit. And he maintains that
the Father is not one person and the Son another, but that they are one
and the same; and that all things are full of the Divine Spirit,
both those above and those below. And he affirms that the
Spirit, which became incarnate in the virgin, is not different from the
Father, but one and the same ... And in this way Callistus contends that the
Father suffered along with the Son; for he does not wish to assert
that the Father suffered, and is one Person, being careful to avoid
blasphemy against the Father (R9.7).


The impostor Callistus, having ventured on such
opinions, established a school of theology in antagonism to
the Church, adopting the foregoing system of instruction. And he
first invented the device of conniving with men in regard of their
indulgence in sensual pleasures, saying that all had their sins
forgiven by himself. For he who is in the habit of attending the
congregation of any one else, and is called a Christian, should he
commit any transgression; the sin, they say, is not reckoned unto him,
provided only he hurries off and attaches himself to the school
of Callistus (R9.7).


(Callistus) permitted females, if they were unwedded,
and burned with passion at an age at all events unbecoming, or if
they were not disposed to overturn their own dignity through a legal
marriage, that they might have whomsoever they would choose as a
bedfellow, whether a slave or free, and that a woman, though
not legally married, might consider such a companion as a
husband. Whence women, reputed believers, began to resort to drugs for
producing sterility, and to gird themselves round, so to expel what
was being conceived on account of their not wishing to have a child
either by a slave or by any paltry fellow (R9.7).

11.  On
Elchasai and the Jews.

Elchasai adopted
that tenet of Pythagoras to which I have already alluded. But the
Elchasaites have reached such an altitude of pride, that even they
affirm themselves to be endued with a power of foretelling futurity, using
as a starting-point, obviously, the measures and numbers of the
aforesaid Pythagorean art (Refutation of all heresies 9.9).


To those, then, that
have been orally instructed by him, he (Elchasai) dispenses baptism in
this manner, addressing to his dupes some such words as the following:
"If, therefore, (my) children, one shall have intercourse with any
sort of animal whatsoever, or a male, or a sister, or a daughter, or
hath committed adultery, or been guilty of fornication, and is desirous
of obtaining remission of sins, from the moment that he hearkens to
this book let him be baptized a second time in the name of
the Great and Most High God, and in the name of His Son, the
Mighty King" (R9.10).


But in very many other respects he (Elchasai) talks
folly, inculcating the use of these sentences also for those afflicted
with consumption, and that they should be dipped in cold water forty
times during seven days; and he prescribes similar treatment for
those possessed of devils (R9.11).


After they had crossed the river Jordan, and had
inherited by lot the conquered country, they (the Jews) in various ways
rent in sunder the law of God, each devising a different
interpretation of the declarations made by God. And in this
way they raised up for themselves teachers, (and) invented doctrines
of an heretical nature, and they continued to advance into
(sectarian) divisions ... For there is a division amongst them into
three sorts; and the adherents of the first are the Pharisees, but of
the second the Sadducees, while the rest are Essenes (R9.13).


Not even would they (the
Essenes) move a utensil from one place to another (on the Sabbath), nor
ease nature; nay, some would not even rise from a couch. On other days,
however, when they wish to relieve nature, they dig a hole a
foot long with the mattock, -for of this description is the hatchet,
which the president in the first instance gives those who come forward
to gain admission as disciples,- and cover (this cavity) on all sides
with their garment, alleging that they do not necessarily insult the
sunbeams. They then replace the upturned soil into the pit; and this is
their practice, choosing the more lonely spots. But after they have
performed this operation, immediately they undergo ablution, as if the
excrement pollutes them (R9.20).


But the adherents of another (Essene) party, if they
happen to hear any one maintaining a discussion concerning God and His
laws-supposing such to be an uncircumcised person, they will closely
watch him and when they meet a person of this description in any place
alone, they will threaten to slay him if he refuses to undergo the
rite of circumcision. Now, if the latter does not wish to comply
with this request, an Essene spares not, but even slaughters. And
it is from this occurrence that they have received their appellation,
being denominated (by some) Zelotae, but by others Sicarii (R9.21).


All those (Greeks) who
ventured to make assertions concerning God, or concerning the creation
of existing things, derived their principles from no other source
than from Jewish legislation. And among these may be
particularized Pythagoras especially, and the Stoics, who
derived (their systems) while resident among the Egyptians, by
having become disciples of these Jews (R9.22).


And (yet there can be
little doubt but) that, on beholding the signs of the times of His
having been already amongst us, the Jews are troubled; and that
they are ashamed to confess that He has come, since they have
with their own hands put Him to death, because they were stung with
indignation in being convicted by Himself of not having obeyed the laws.
And they affirm that He who was thus sent forth by God is not this
Christ (whom they are looking for); but they confess that another Messiah will
come ... a warlike and powerful individual, who, after having
gathered together the entire people of the Jews, and having done
battle with all the nations, will restore for them Jerusalem the royal
city (R9.25).


It is then possible for those who are disposed to
investigate the subject industriously, to perceive how clearly has been
demonstrated the existence of a nation of worshippers of the
true God, more ancient than all the Chaldeans, Egyptians, and Greeks ...
Therefore ye Greeks, Egyptians, Chaldeans, and the entire race of men,
become adepts in this doctrine, and learn from us, who are the
friends of God, what the nature of God is, and what His
well-arranged creation (R10.26-27).

12. 
Hippolytus, the rightful bishop in opposition to Callistus.

Now it seems expedient, even at the expense of a more
protracted investigation, not to shrink from labour; for we shall leave
behind us no trifling auxiliary to human life against the recurrence of
error, when all are made to behold, in an obvious light, the clandestine
rites of these men, and the secret orgies which, retaining under their
management, they deliver to the initiated only. But none will refute
these, save the Holy Spirit bequeathed unto the Church, which the
Apostles, having in the first instance received, have transmitted to
those who have rightly believed. But we (the bishops), as being their
successors, and as participators in this grace, high-priesthood,
and office of teaching, as well as being reputed guardians of the
Church, must not be found deficient in vigilance, or disposed to
suppress correct doctrine. Not even, however, labouring with every
energy of body and soul, do we tire in our attempt adequately to render
our Divine Benefactor a fitting return; and yet withal we do not so
requite Him in a becoming manner, except we are not remiss in
discharging the trust committed to us, but careful to complete the
measure of our particular opportunity, and to impart to all without
grudging whatever the Holy Ghost supplies (Refutation of all
heresies, Proemium).


Those who, desirous of learning, addict themselves to the
truth, will be assisted by our discourse to become, when they have
learned the fundamental principles of the heresies, more intelligent not
only for the easy refutation of those who have attempted to deceive
them, but that also, when they have ascertained the avowed opinions of
the wise men, and have been made acquainted with them, that they
shall neither be confused by them as ignorant persons would, nor
become the dupes of certain individuals acting as if from some
authority; nay, more than this, they shall be on their guard against
those that are allowing themselves to become victims to these delusions
(R4.45).


I shall not be silent as regards the opinions of
(heresiarchs) who follow these (Ophites in succession); nay, not one
(speculation) will I leave unrefuted, if it is possible to remember all
(their tenets), and the secret orgies of these (heretics) which
one may fairly style orgies,-for they who propagate such audacious
opinions are not far distant from the anger (of God) (R6.1).

There are, however, among the Gnostics diversities of
opinion; but we have decided that it would not be worth while to
enumerate the silly doctrines of these (heretics), inasmuch as they are
(too) numerous and devoid of reason, and full of blasphemy (R7.24).


The school of these
heretics during the succession of such bishops, continued to
acquire strength and augmentation, from the fact that Zephyrinus and
Callistus helped them to prevail. Never at any time, however, have
we been guilty of collusion with them; but we have frequently offered
them opposition, and have refuted them, and have forced them
reluctantly to acknowledge the truth. And they, abashed and
constrained by the truth, have confessed their errors for a short
period, but after a little, wallow once again in the same mire (R9.2).


And so it was that
Callistus succeeded in inducing Zephyrinus to create continually disturbances
among the brethren, while he himself took care subsequently, by
knavish words, to attach both factions in good-will to himself ... Callistus perverted Sabellius himself,
and this, too, though he had the ability of rectifying this
heretic's error. For (at any time) during our admonition Sabellius did
not evince obduracy; but as long as he continued alone with
Callistus, he was wrought upon to relapse into the system of
Cleomenes by this very Callistus (R9.6).


Zephyrinus would in this way continue to keep up ceaseless
disturbance among the people. And we, becoming aware of his
sentiments, did not give place to him, but reproved and withstood him for
the truth's sake. And he hurried headlong into folly, from the fact
that all consented to his hypocrisy -we, however, did not do
so- and called us worshippers of two gods, disgorging,
independent of compulsion, the venom lurking within him (R9.6).


And thus there appeared
another beside Himself. But when I say another, I do not mean
that there are two Gods, but that it is only as light of
light, or as water from a fountain, or as a ray from the sun. For
there is but one power, which is from the All; and the Father is the
All, from whom cometh this Power, the Word. And this is the mind which
came forth into the world, and was manifested as the Son of God (Against
the Heresy of One Noetus, 11).


Thus, after the death of Zephyrinus, supposing that he
(Callistus) had obtained (the position) after which he so eagerly
pursued (the Pontificate), he excommunicated Sabellius, as not
entertaining orthodox opinions. He acted thus from apprehension of me,
and imagining that he could in this manner obliterate the charge against
him among the churches, as if he did not entertain strange
opinions. He was then an impostor and knave, and in process of time
hurried away many with him (R9.7).


And many persons were gratified with his regulation, as
being stricken in conscience, and at the same time having been rejected
by numerous sects; while also some of them, in accordance with our
condemnatory sentence, had been by us forcibly ejected from the
Church. Now such disciples as these passed over to
these followers of Callistus, and served to crowd his school.
This one propounded the opinion, that, if a bishop was guilty of any
sin, if even a sin unto death, he ought not to be deposed.
About the time of this man, bishops, priests, and deacons, who had been
twice married, and thrice married, began to be allowed to retain
their place among the clergy (R9.7).


(Elchasai) alleges, as to those who have been
involved in every description of lasciviousness, and filthiness, and in acts
of wickedness, if only any of them be a believer, that he
determines that such a one, on being converted, and obeying the book,
and believing its contents, should by baptism receive remission
of sins ... And notwithstanding we offered resistance to this,
and did not permit many for any length of time to become victims of the
delusion. For we carried conviction to the people, when we affirmed that
this was the operation of a spurious spirit, and the invention
of a heart inflated with pride (R9.8).


It now seems to us that the tenets of both all the
Greeks and barbarians have been sufficiently explained by us, and that nothing
has remained unrefuted either of the points about which philosophy
has been busied, or of the allegations advanced by the heretics. And
from these very explanations the condemnation of the heretics is
obvious, for having either purloined their doctrines, or derived
contributions to them from some of those tenets elaborately worked out
by the Greeks, and for having advanced (these opinions) as if they
originated from God (R9.26).


(The Doctrine of the Truth): The different principles,
however, of what will come into existence, He first fabricated, viz.,
fire and spirit, water and earth, from which diverse elements He
proceeded to form His own creation. And some objects He formed of one
essence, but others He compounded from two, and others from three,
and others from four. And those formed of one substance were immortal,
for in their case dissolution does not follow, for what is one
will never be dissolved. Those, on the other hand, which are formed
out of two, or three, or four substances, are dissoluble;
wherefore also are they named mortal (R10.28).


(The Doctrine of the
Truth): The Logos was in the Father Himself, bearing the will of His
progenitor, and not being unacquainted with the mind of the Father ...
when the Father ordered the world to come into existence, the Logos one
by one completed each object of creation, thus pleasing God ... I
confess that angels are of fire, and I maintain that female
spirits are not present with them. And I am of opinion that sun and
moon and stars, in like manner, are produced from fire and
spirit [Editor note - concerning the Moon, the plasma energy of fire
when it cools becomes solid], and are neither male nor female (R10.29).

You shall escape the
boiling flood of hell's eternal lake of fire and the eye ever fixed
in menacing glare of fallen angels chained in Tartarus as
punishment for their sins; and you shall escape the
worm that ceaselessly coils for food around the body whose scum has
bred it. Now such (torments) as these shall thou avoid by
being instructed in a knowledge of the true God. And thou shalt
possess an immortal body, even one placed beyond the possibility of
corruption, just like the soul (R10.30).