Now, as to typographical difficulties to which I have referred. Dr. Holmes marks all his multiplied and useful notes with brackets, which are almost always superfluous, and which in » See opp. Tom. viii. p. 46, Ed. Migne.
INTRODUCTORY NOTE. 241 this American Edition are used to designate my own contributions, when printed with tlie text, or apart from Preface and Elucidations. These, therefore, I have removed necessarily and with no appreciable loss to the work, but great gain to the beauty of the page. But, again, Dr. Holmes' translations are all so heavily bracketed as to become an eyesore, and the disfigured pages have been often complained of as afflictive to the reader. Many words strictly implied by the original Latin, and which should therefore be ummarked, are yet put between brackets. Even minute words {atid, or to luit, or again,) when, in the nature of the case the English idiom requires them, are thus marked. 1 have not retained these blemishes; but when an inconsiderable word or a repetition does add to the sense, or qualify it, I have italicized such words, throwing more important interpolations into parenthetical markS; which are less painful to the sight than brackets. I have found them quite as serviceable to denote the auxiliary word or phrase; and where the author himself uses a parenthesis, I have observed very few instances in which a sensible reader would confound it with the translator's efforts to eke out the sense. Sometimes, an awkward interpolation has been thrown into a footnote. Occasionally the crabbed sentences of the great Carthaginian are so obscure that Dr. Holmes has been unable to make them lucid, although, with the original in hand, he probably felt a force in his own rendering which the mere Englis'n reader must fail to per- ceive. In a few such instances, noting the fact in the margin, I have tried to bring out the sense, oy slight modifications of punctuation and arrangement. Occasionally too I have dropped a superfluous interpolation (such e.g. as to conclude, or let me say again,) when I have found that it only served to clog and overcharge a sentence. Last of all, Dr. Holmes' headings have sometimes been condensed, to avoid phrases and sentences immediately recur- ring in the chapter.' These purely mechanical parts require a terse form of statement, like those in the English Bible, and I have frequently reduced them on that model, dropping redundant adverbs and adjectives to bring out the catchwords.
' Take e. g. the heading to chapter x.xiv. of the De Prcescriptione. It reads thus: " St. Peter' s further vindication. St. Paul was not at all superior to St. Peter in teaching- Nothing was imparted to the former, in the " third heaven^' to enable him to add to the faith — however foolishly the heretics may boast of him as if they had, forsooth, been favoured with sowte of the secrets so imparted to him in paradise." If the reader will turn to the chajDter referred to, he will observe an instance of coodea- sation by which nothing is forfeited that is requisite to a heading, though redundancies are dropped.
16 THE PRESCRIPTION AGAINST HERETICS.'
[TRANSLATED BY THE REV. PETER HOLMES, D.D., F.R.A.S., ETC.. ETC.]
CHAP. I. — INTRODUCTORY. HERESIES MUST CHAP. II, — ANALOGY BETWEEN FEVERS AND EXIST, AND EVEN ABOUND; THEY ARE A PROBATION TO FAITH.
The character of the times in which we live is such as to call forth from us even this ad- monition, that we ought not to be astonished at the heresies (which abound)^ neither ought their existence to surprise us, for it was fore- told that they should come to pass;' nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being " approved."* Groundless, therefore, and in- considerate is the offence of the many s who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offence have been) if they had not existed.* When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through v/hich it exists, in such a way that it is impossible for it not to have existence.
» Of the various forms of the title of this treatise, de Prcescrip- iione Htpreticorum, de Prcescriptionibus Hareticorum, de Prascriptionibus adversus Hcereticos, the first is adopted by Oehler after the oldest authorities, such as the Liber Agobardinus and the Codex Paterniacensis (or Seletstadiensis), and the Editio Princeps of Rhenanus. The term prtrscriptio is a legal one, meaning a dcTnurrer, or formal objection. The genitive ha- reticoru7n is used in an objective sense, as if adversus keereiicos. TertuUian himself, in de Came Christi, ii. says, " Sed plenius ejusmodi praescriptionibus adversus omnes haereses alibi jam usi snmus. The title therefore means, " On the Church's Prescriptive Rule against Heresies of all kinds." [Elucidation I.]
2 Istas.
3 Matt. vii. IS, xxiv. 4, 11, 24; i Tim. iv. 1-3; 2 Pet. ii. i.
SPlerique, "the majority."
6 The Holy Ghost having foretold that they should exist. (Rigalt.)
HERESIES. HERESIES NOT TO BE WONDERED at: THEIR STRENGTH DERIVED FROM WEAK- NESS OF men's FAITH. THEY HAVE NOT THE TRUTH. SIMILE OF PUGILISTS AND GLADIA- TORS IN ILLUSTRATION.
Taking the similar case ^ of fever, which is appointed a place amongst all other deadly and excruciating issues (of life) for destroying man: we are not surprised either that it exists, for there it is, or that it consumes man, for that is the purpose of its existence. In like manner, with respect to heresies, which are produced for the weakening and the extinction of faith, since we feel a dread because they have this power, we should first dread the fact of their existence; for as long as they exist, they have they have their power; and as long as they have their power, they have their ex- istence. But still fever, as being an evil both in its cause ^ and in its power, as all know, we rather loathe than wonder at, and to the best of our power guard against, not having its extirpation in our power. Some men prefer wondering at heresies, however, which bring with them eternal death and the heat of a stronger fire, for possessing this power, in- stead of avoiding their power when they have the means of escape: but heresies would have no power, if (men) would cease to wonder that they have such power. For it either happens that, while men wonder, they fall into a snare, or, because they are ensnared, they cherish their surprise, as if heresies 7 Denique has in TertuUian sometimes the meaning oi proinde. ''Causam " purpose," " final cause."
ON PRESCRIPTION AGAINST HERETICS.
[chap, IV, were so powerful because of some truth which belonged to them. It would no doubt be a wonderful thing that evil should have any force of its own, were it not that heresies are strong in those persons who are not strong in faith. In a combat of boxers and gladiators, generally speaking, it is not because a man is strong that he gains the victory, or loses it because he is not strong, but because he who is vanquished was a man of no strength; and indeed this very conqueror, when afterwards matched against a really powerful man, act- ually retires crest-fallen frorh the contest. In precisely the same way, heresies derive such strength as they have from the infirmi- ties of individuals — having no strength when- ever they encoiinter a really powerful faith.
CHAP. III. WEAK PEOPLE FALL AN EASY PREY TO HERESY, WHICH DERIVES STRENGTH FROM THE GENERAL FRAILTY OF MANKIND. EMI- NENT MEN HAVE FALLEN FROM FAITH: SAUL, DAVID, CHRIST.
SOLOMON.
THE CONSTANCY OF It is usual, indeed, with persons of a weaker character, to be so built up (in con- fidence) by certain individuals who are caught by heresy, as to topple over into ruin them- selves. How comes it to pass, (they ask), that this woman or that man, who were the most faithful, the most prudent, and the most approved ' in the church, have gone over to the other side? Who that asks such a ques- tion does not in fact reply to it himself, to the effect that men whom heresies have been able to pervert ^ ought never to have been esteemed prudent, or faithful, or approved? This again is, I suppose, an extraordinary thing, that one who has been approved should afterwards fall back? Saul, who was good beyond all others, is afterwards subverted by envy.^ David, a good man "after the Lord's own heart,"* is guilty afterwards of murder and adultery. 5 Solomon, endowed by the Lord with all grace and wisdom, is led into idolatry by women.* For to the Son of God alone was it reserved to persevere to the last without sin.' But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr,^ have fallen from the rule (of faith), will heresies on that account appear to possess ' the truth?
» Usitatissimi, " most experienced."
2 Demutare.
* [Here the word martyr means no more than a ivitness or con/essor, and may account for what are called exaggerated statements as to the number of primitive martyrs. See Kaye p.
S Obtinere.
\ o we prove the faith '" by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity," but the Christian; and no one is a Christian but he who perseveres even to the end." You, as a man, know any other man from the outside appearance. You think as you see. And you see as far only as you have eyes. But says (the Scripture), " the eyes of the Lord are lofty." '3 " Man looketh at the outward appear- ance, but God looketh at the heart." '^ " The Lord (beholdeth and) knoweth them that are His;"'s and "the plant whic{ii(my heavenly Father) hath not planted. He rooteth up; " '* and "the first shall," as He shows, "be last;" •' and He carries " His fan in His hand to purge His threshing-floor.'" ^ Let the chaff of a fickle faith fly off as much as it will at every blast of temptation, all the purer will be that heap of corn which shall be laid up in the garner of the Lord. Did not certain of the disciples turn back from the Lord Himself," when they were offended? Yet the rest did not therefore think that they must turn away from following Him,'° but because they knew that He was the Word of Life, and was come from God,''' they continued in His company to the very last, after He had gently inquired of them whether they also would go away." It is a comparatively small thing,"^ that certain men, like Phygellus, and Hermogenes, and Philetus, and Hymenaeus, deserted His apos- tle: "^ the betrayer of Christ was himself one of the apostles. We are surprised at seeing His churches forsaken by some men, although the things which we suffer after the example of Christ Himself, show us to be Christians. " They went out from us," says (St. John,) " but they were not of us. If they had been of us, they would no doubt have continued with us." =5 CHAP. IV. — WARNINGS AGAINST HERESY GIVEN US IN THE NEW TESTAMENT. SUNDRY PASS- AGES ADDUCED. THESE IMPLY THE POSSI- BILITY OF FALLING INTO HERESY.
But let US rather be mindful of the sayings of the Lord, and of the letters of the apostles; •o Fidem, " The Creed." " Major. '3 Jer. xxxii. ig. » A vestigiis ejus. 21 John i. t, vi. 68, and xvi. 30. "1 Minus.
-S I lohn ii. i9. [i.e., with the Apostolic Churches. See Cap.
CHAP. VI.]
ON prl:scription against heretics.
for they have both told us beforehand that there sliall be heresies, and have given us, in anticipation, warnings to avoid them; and in- asmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many " ravening wolves shall come in sheep's clothing." ' Now, what are these ^ sheep's clothings, but the external surface of the Christian profession? Who are the raven- ing wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a "^spurious gospel?- Who also are the Anti- christs, both now and evermore, but the men who rebel against Christ F^ Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Anti- christ persecute her at that day by the cruelty of his attacks,* except that persecution makes even martyrs, (but) heresy only apostates. And therefore "heresies must needs be in vorder that they which are approved might be made manifest, ^ both those who remained stedfast under persecution, and those who did not wander out of their way* into heresy. For the apostle does not mean^ that those persons should be deemed approiied who ex- change their creed for heresy; although they contrariously interpret his words to their own side, when he says in another passage, " Prove all things; hold fast that which is good; " * as if, after proving all things amiss, one might not through error make a determined choice of some evil thing.
CHAP. v. HERESY, AS WELL AS SCHISM AND DISSENSION, DISAPPROVED BY ST. PAUL, WHO SPEAKS OF THE NECESSITY OF HERESIES, NOT AS A GOOD, BUT, BY THE WILL OF GOD, SALU- TARY TRIALS FOR TRAINING AND APPROVING THE FAITH OF CHRISTIANS.
Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he im- mediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was 2 Adulter! evangelizatores, the spurious preachers of the gos- pel. [Galat. i. 8, 9, an example of Apostolic praescription.]
3 Hoc scil. " tempore."
4 Oehler's " persecutionera " ought of course to be " perse- cutionum."
* Exorbitaveritit.
7 Juvat.
8 I Thess. V. 21. [But Truth is to be demonstrated as a thuorent, not treated as a problem of which we must seek the solution.]
grounded on his knowledge that *' there must be heresies also."' For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be sur- prised at temptations of even a worse stamp, since (he said) they tended "to make mani- fest all such as were approved;"" in other words, those whom they were unable to per- vert." In short, since the whole passage" points to the maintenance of unity and the checking of divisions, inasmuch as heresies sever men from unity no less than schisms and dissensions, no doubt he classes heresies under the same head of censure as he does schisms also and dissensions. And by so do- ing, he makes those to be " not approved," who have fallen into heresies; more especially when with reproofs he exhorts '^ men to turn away from such, teaching them that they should "all speak and think the selfsame thing," •* the very object which heresies do not permit.
CHAP. VI. — HERETICS ARE SELF-CONDEMNED. HERESY IS SELF-WILL, WHILST FAITH IS SUB- MISSION OF OUR WILL TO THE DIVINE AUTHOR- ITY. THE HERESY OF APELLES.
On this point, however, we dwell no longer, since it is the same Paul who, in his Epistle to the Galatians, counts "heresies" among " the sins of the flesh," 's who also intimates to Titus, that " a man who is a heretic " must be "rejected after the first admonition," on the ground that " he that is such is perverted, and committeth sin, as a self-condemned man."'* Indeed, in almost every epistle, when enjoining on us (the duty) of avoiding false doctrines, he sharply condemns '' here- sies. Of these the practical effects '^ are false doctrines, called in Greek heresies,^"^ a word used in the sense of that choice which a man makes when he either teaches them (to others)" or takes up with them (for himself). ""^ For this reason it is that he calls the heretic self- condemtied," because he has himself chosen that " Depravare.
'^Capitulum.
'3 Objurget.
17 Taxat.
'•* Opera.
'9.^tpecsn.
-" Instituendas.
21 Suscipiendas.
=2 [A remarkable word is subjoined by the Apostle (ejeVrparratl which signifies turned inside out, and so self-condemned, as ex- hibiting his inward coiileatiousness and pravity.
ON PRESCRIPTION AGAINST HERETICS.
[chap. VII.
for which he is condemned. We, however, are not permitted to cherish any object' after our own will, nor yet to make choice of that which another has introduced of his private fancy. In the Lord's apostles we possess our authority; for even they did not of themselves choose to introduce anything, but faithfully delivered to the nations (of mankind) the doctrine ^ which they had received from Christ.. If, therefore, even "an angel from heaven should preach any other gospel " (than theirs), he would be called accursed ^ by us. The Holy Ghost had even then foreseen that there would be in a certain virgin (called) Philu- mene* an angel of deceit, " transformed into an angel of light," ^ by whose miracles and il- lusions * Apelles was led (when) he introduced his new heresy.
CHAP. VII. — PAGAN PHILOSOPHY THE PARENT OF HERESIES. THE CONNECTION BETWEEN DEFLECTIONS FROM CHRISTIAN FAITH AND THE OLD SYSTEMS OF PAGAN PHILOSOPHY.
These are "of demons " the spirit of Lord called " " the doctrines ' produced for ' of men and itching ears of this world's wisdom: this the foolishness," ^ and " chose the is the material of the world's wisdom, the rash interpreter of the nature and the dispensation of God. Indeed 5 heresies are themselves in stigated '° by philosophy. From this source came the ^ons, and I known not what infinite forms," and the trinity of man '^ in the system of Valentinus, who was of Plato's school. From the same source came Marcion's better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philoso- phers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same subject-matter is discussed over and over ' Nihil, any doctrine.
= Disciplinam, including both the principles and practice of the Christian religion.
3 Anathema. See Gal. i. 8.
4 Concerning Philuraene, see below, chap. xxv.; Eusebius, Hist. Eccl. V. 13; Augustine, de Hares, chap. xlii.; Jerome, Epist. adv. Ctesifk. ( Works, ed. Ben.) iv. 477, and in his Com- mentary on Galatians, ii. See also TertuUian, Agiinst Marcion, p. 139. Edinb. Edition.
'Praestigiis.
9 Denique.
'" Subornantur. " Formse, "Idea" (Oehler).
'2 See Tertullian's treatises, adversus Valentinum, xxv., and de Anima, xxi.; also Epiphanius, /far. xxxi. 23.
again '3 by the heretics and the philosophers; the same arguments '■' are involved. Whence comes evil? Why is it permitted? What is the origin of man? and in what way does he come? Besides the question which Valenti- nus has very lately proposed — Whence comes God? Which he settles with the answer: From enfhymesis and ectroma.^^ Unhappy -Aristotle! who invented for these men dialec- tics, the art of building up and pulling down; an art so evasive in its propositions,'* so far- fetched in its conjectures, so harsh, in its arguments, so productive of contentions — embarrassing '7 even to itself, retracting every- thing, and really treating of'* nothing! Whence spring those " fables and endless genealogies,"'' and "unprofitable ques- tions,"^ and "words which spread like a cancer? " ^' From all these, when the apostle would restrain us, he expressly names philoso- phy as that which he would have us be on our guard against. Writing to the Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost." ^ He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom foolish things of the world " to confound even i^hich pretends to know the truth, whilst it philosophy Itself. For (philosophy )jt is which j-^^ly corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. What indeed has I Athens to do with Jerusalem? What concord is there between the Academy and the Church? what between heretics and Christians? Our instruction comes from "the porch of Solo- mon," =3 who had himself taught that "the Lord should be sought in simplicity of heart. ' ' =^ Away withes all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputa- tion after possessing Christ Jesus, no inquisi- tion after enjoying the gospel! With our faith, we desire no further beliei. For this is our palmary faith, that there is nothing which we ought to believe besides.
>3 Volutatur.
'4 Retractatus.
•5 " Deenthymesi;" for this word TertuUian ^wc% animationetn (in his tract against Valentinus, ix.), which seems to mean, " the mind in operation." (See the same treatise, x. xi.) With regard to the other word, Jerome (on Amos, iii.) adduces Valentinus as calling Christ iicTptona, that is, abortion.
'* Sententiis.
'7 Molestam.
«8 Tractaverit, in the sense of conclusively settling.
=2 Col. ii. 8. The last clause, " prseter providentiam Spiritus Sancti," is either Tertullian's reading, or his gloss of the apostle's ov Kara XpiffTOf — " not after Christ."
=^3 Because in the beginning of the church the apostles taught to Solomon's porch. Acts iii. 5.
24 Wisdom of Solomon, i. 1.
"5 ViderinU CHAP. IX.]
ON PRESCRIPTION AGAINST HERETICS.
CHAP. VIII. CHRIST S WORD, SEEK, AND YE SHALL FIND, NO WARRANT FOR HERETICAL DEVIATIONS FROM THE FAITH. ALL CHRIST'S WORDS TO THE JEWS ARE FOR US, NOT INDEED AS SPECIFIC COMMANDS, BUT AS PRINCIPLES TO BE APPLIED.
I come now to the point which (is urged both by our own brethren and by the heretics). Our brethren adduce it as a pretext for en- tering on curious inquiries,' and the heretics insist on it for importing the scrupulosity (of their unbeHef).^ It is written, they say, " Seek, and ye shall find." ' Let us remem- ber at what time the Lord said this. I think it was at the very outset of His teaching, when there was still a doubt felt by all whether He were the Christ, and when even Peter had not yet declared Him to be the Son of God, and John (Baptist) had actually ceased to feel as- surance about Him." With good reason, therefore, was it then said, "Seek, and ye shall find," when inquiry was still be to made of Him who was not yet become known. Be- sides, this was said in respect of the Jews. For it is to them that the whole matter s of this reproof* pertains, seeing that they had (a revelation) where they might seek Christ. " They have," says He, " Moses and Elias," ^ — in other words, the law and the prophets, which preach Christ; as also in another place He says plainly, "Search the Scriptures, in which ye expect (to find) salvation; for they testify of me;"^ which will be the meaning of " Seek, and ye shall find." For it is clear that the next words also apply to the Jews: " Knock, and it shall be opened unto you." » The Jews had formerly been in covenant with'° God; but being afterwards cast off on account of their sins,they began to be" without God. The Gentiles, on the contrary, had never been in covenant with God; they were only as " a drop from a bucket," and " as dust from the threshing-floor," " and were ever outside the door. Now, how shall he who was always outside knock at the place where he never was? What door does he know of, when he has passed through none, either by entrance or ejection? Is it not rather he who is aware that he once lived within and was thrust out, that (probably) found the door and knocked thereat? In like manner, " Ask, and ye shall « Curiositatem.
4 See our translation of the Anti-Marcion, iv. x8 (infra), and Tertullian's treatise, de Baft, x.
5 Sermo.
^ Suggillationis.
»o Penes.
»» Or, " were for the first time." M Im. zl. ij.
receive," '' is suitably said'* to one who was aware from whom he ought to ask, — by whom also some promise had been given; that is to say, "the God of Abraham, of Isaac, and of Jacob." Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, " I am not sent but to the lost sheep of the house of Israel." '^ Not yet had He " cast to the dogs the children's bread; " '* not yet did He charge them to "go into the way of the Gentiles." " It is only at the last that He instructs them to "go and teach all na- tions, and baptize them," '^when they were so soon to receive "the Holy Ghost, the Com- forter, who should guide them into all the truth."'' And this, too, makes towards the the same conclusion. If the apostles, who were ordained ^ to be teachers to the Gentiles, were themselves to have the Comforter for their teacher, far more needless -' was it to say to us, "Seek, and ye shall find," to whom was to come, without research," our instruc- tion ^ by the apostles, and to the apostles themselves by the Holy Ghost. All the Lord's sayings, indeed, are set forth for all men; through the ears of the Jews have they passed on to us. Still most of them were addressed to Jewish persons; ^■» they therefore did not constitute instruction properly designed ^^ for ourselves, but rather an example.^ CHAP. IX. THE RESEARCH AFTER DEFINITE TRUTH ENJOINED ON US. WHEN WE HAVE DISCOVERED THIS, WE SHOULD BE CONTENT.
I now purposely*^ relinquish this ground of argument. Let it be granted, that the words, " Seek, and ye shall find," were addressed to all men (equally). Yet even here one's aim is ^^ carefully to determine '^ the sense of the words3° consistently with3'(that reason), J- which is the guiding principle ^^ in all interpretation. (Now) no divine saying is so unconnected ^ 14 Corapetit.
2° Destinati.
=1 Multo magis vacabat.
22 Ultro.
23 Doctrina.
24 In personas, \.e.. Judaorum (Oehler).
25 Proprietatem admonitionis.
2* " That is, not a specific command " primarily m&aat for us, but a principle " to be applied by us " (Dodgson). 27 Sponte. 28Expetit.
29 Certare.
30 Sensus.
32 See Qehler's note.
33 Gubernaculo. See Irenaeus, ii. 46, for a similar view (Rigalt.). Surely Dodgson's version, if intelligible in itself even, incorrectly represents Tertullian's sense.
34 Dissoluta.
ON PRESCRIPTION AGAINST HERETICS.
[chap. XL