Lecture VI.

 Concerning the Unity of God   1  . On the Article, I Believe in One God. Also Concerning Heresies. 

Isaiah xlv. 16, 17. (Sept.)

Sanctify yourselves unto Me, O islands. Israel is saved by the Lord with an everlasting salvation; they shall not be ashamed, neither shall they be confounded for ever, &c.

1.  Blessed be the God and Father of our Lord Jesus Christ   2 . Blessed also be His Only-begotten Son  3 . For with the thought of  God let the thought of  Father at once be joined, that the ascription of glory to the Father and the Son may be made indivisible. For the Father hath not one glory, and the Son another, but one and the same, since He is the Father’s Only-begotten Son; and when the Father is glorified, the Son also shares the glory with Him, because the glory of the Son flows from His Father’s honour: and again, when the Son is glorified, the Father of so great a blessing is highly honoured.

2. Now though the mind is most rapid in its thoughts, yet the tongue needs words, and a long recital of intermediary speech. For the eye embraces at once a multitude of the ‘starry quire;’ but when any one wishes to describe them one by one, which is the Morning-star, and which, the Evening-star, and which each one of them, he has need of many words. In like manner again the mind in the briefest moment compasses earth and sea and all the bounds of the universe; but what it conceives in an instant, it uses many words to describe  4 . Yet forcible as is the example I have mentioned, still it is after all weak and inadequate. For of God we speak not all we ought (for that is known to Him only), but so much as the capacity of human nature has received, and so much as our weakness can bear. For we explain not what God is but candidly confess that we have not exact knowledge concerning Him. For in what concerns God to confess our ignorance is the best knowledge  5 . Therefore magnify the Lord with me, and let us exalt His Name together  6 ,—all of us in common, for one alone is powerless; nay rather, even if we be all united together, we shall yet not do it as we ought. I mean not you only who are here present, but even if all the nurslings of the whole Church throughout the world, both that which now is and that which shall be, should meet together, they would not be able worthily to sing the praises of their Shepherd.

3. A great and honourable man was Abraham, but only great in comparison with men; and when he came before God, then speaking the truth candidly he saith,  I am earth and ashes   7 . He did not say ‘earth,’ and then cease, lest he should call himself by the name of that great element; but he added  ‘and ashes,’ that he might represent his perishable and frail nature. Is there anything, he saith, smaller or lighter than ashes? For take, saith he, the comparison of ashes to a house, of a house to a city, a city to a province, a province to the Roman Empire, and the Roman Empire to the whole earth and all its bounds, and the whole earth to the heaven in which it is embosomed;—the earth, which bears the same proportion to the heaven as the centre to the whole circumference of a wheel, for the earth is no more than this in comparison with the heaven  8 : consider then that this first heaven which is seen is less than the second, and the second than the third, for so far Scripture has named them, not that they are only so many, but because it was expedient for us to know so many only. And when in thought thou hast surveyed all the heavens, not yet will even the heavens be able to praise God as He is, nay, not if they should resound with a voice louder than thunder. But if these great vaults of the heavens cannot worthily sing God’s praise, when shall  ‘earth and ashes,’ the smallest and least of things existing, be able to send up a worthy hymn of praise to God, or worthily to speak of God,  that sitteth upon the circle of the earth, and holdeth the inhabitants thereof as grasshoppers   9 .

4. If any man attempt to speak of God, let him first describe the bounds of the earth. Thou dwellest on the earth, and the limit of this earth which is thy dwelling thou knowest not: how then shalt thou be able to form a worthy thought of its Creator? Thou beholdest the stars, but their Maker thou beholdest not: count these which are visible, and then describe Him who is invisible,  Who telleth the number of the stars, and calleth them all by their names   10 . Violent rains lately came pouring down upon us, and nearly destroyed us: number the drops in this city alone: nay, I say not in the city, but number the drops on thine own house for one single hour, if thou canst: but thou canst not. Learn then thine own weakness; learn from this instance the mightiness of God: for  He hath numbered the drops of rain   11 , which have been poured down on all the earth, not only now but in all time. The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze stedfastly upon the sun, and then curiously scan the Lord of the sun.  Seek not the things that are too deep for thee, neither search out the things that are above thy strength: what is commanded thee, think thereupon   12 .

5. But some one will say, If the Divine substance is incomprehensible, why then dost thou discourse of these things? So then, because I cannot drink up all the river, am I not even to take in moderation what is expedient for me? Because with eyes so constituted as mine I cannot take in all the sun, am I not even to look upon him enough to satisfy my wants? Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, wouldst thou have me go away altogether hungry? I praise and glorify Him that made us; for it is a divine command which saith,  Let every breath praise the Lord   13 . I am attempting now to glorify the Lord, but not to describe Him, knowing nevertheless that I shall fall short of glorifying Him worthily, yet deeming it a work of piety even to attempt it at all. For the Lord Jesus encourageth my weakness, by saying,  No man hath seen God at any time   14 .

6. What then, some man will say, is it not written,  The little ones’ Angels do always behold the face of My Father which is in heaven   15 ? Yes, but the Angels see God not as He is, but as far as they themselves are capable. For it is Jesus Himself who saith,  Not that any man hath seen the Father, save He which is of God, He hath seen the Father   16 . The Angels therefore behold as much as they can bear, and Archangels as much as they are able; and Thrones and Dominions more than the former, but yet less than His worthiness: for with the Son the Holy Ghost alone can rightly behold Him: for  He searcheth all things, and knoweth even the deep things of God   17 : as indeed the Only-begotten Son also, with the Holy Ghost, knoweth the Father fully: For  neither , saith He,  knoweth any man the Father, save the Son, and he to whom the Son will reveal Him   18 . For He fully beholdeth, and, according as each can bear, revealeth God through the Spirit: since the Only-begotten Son together with the Holy Ghost is a partaker of the Father’s Godhead. He, who  19 was begotten knoweth Him who begat; and He Who begat knoweth Him who is begotten. Since Angels then are ignorant (for to each according to his own capacity doth the Only-begotten reveal Him through the Holy Ghost, as we have said), let no man be ashamed to confess his ignorance. I am speaking now, as all do on occasion: but how we speak, we cannot tell: how then can I declare Him who hath given us speech? I who have a soul, and cannot tell its distinctive properties, how shall I be able to describe its Giver?

7. For devotion it suffices us simply to know that we have a God; a God who is One, a living  20 , an ever-living God; always like unto Himself  21 ; who has no Father, none mightier than Himself, no successor to thrust Him out from His kingdom: Who in name is manifold, in power infinite, in substance uniform  22 . For though He is called Good, and Just, and Almighty and Sabaoth  23 , He is not on that account diverse and various; but being one and the same, He sends forth countless operations of His Godhead, not exceeding here and deficient there, but being in all things like unto Himself. Not great in loving-kindness only, and little in wisdom, but with wisdom and loving-kindness in equal power: not seeing in part, and in part devoid of sight; but being all eye, and all ear, and all mind  24 : not like us perceiving in part and in part not knowing; for such a statement were blasphemous, and unworthy of the Divine substance. He foreknoweth the things that be; He is Holy, and Almighty, and excelleth all in goodness, and majesty, and wisdom: of Whom we can declare neither beginning, nor form, nor shape. For  ye have neither heard His voice at any time, nor seen His shape   25 , saith Holy Scripture. Wherefore Moses saith also to the Israelites:  And take ye good heed to your own souls, for ye saw no similitude   26 . For if it is wholly impossible to imagine His likeness, how shall thought come near His substance?

8. There have been many imaginations by many persons, and all have failed. Some have thought that God is fire; others that He is, as it were, a man with wings, because of a true text ill understood,  Thou shalt hide me under the shadow of Thy wings   27 . They forgot that our Lord Jesus Christ, the Only-begotten, speaks in like manner concerning Himself to Jerusalem,  How often would I have gathered thy children together even as a hen doth gather her chickens under her wings, and ye would not   28 . For whereas God’s protecting power was conceived as wings, they failing to understand this sank down to the level of things human, and supposed that the Unsearchable exists in the likeness of man. Some again dared to say that He has seven eyes, because it is written,  seven eyes of the Lord looking upon the whole earth   29 . For if He has but seven eyes surrounding Him in part, His seeing is therefore partial and not perfect: but to say this of God is blasphemous; for we must believe that God is in all things perfect, according to our Saviour’s word, which saith,  Your Father in heaven is perfect   30 : perfect in sight, perfect in power, perfect in greatness, perfect in foreknowledge, perfect in goodness, perfect in justice, perfect in loving-kindness: not circumscribed in any space, but the Creator of all space, existing in all, and circumscribed by none  31 .  Heaven is His throne , but higher is He that sitteth thereon:  and earth is His footstool   32 , but His power reacheth unto things under the earth.

9. One He is, everywhere present, beholding all things, perceiving all things, creating all things through Christ:  For all things were made by Him, and without Him was not anything made   33 . A fountain of every good, abundant and unfailing, a river of blessings, an eternal light of never-failing splendour, an insuperable power condescending to our infirmities: whose very Name we dare not hear  34 .  Wilt thou find a footstep of the Lord? saith Job,  or hast thou attained unto the least things which the Almighty hath made   35 ? If the least of His works are incomprehensible, shall He be comprehended who made them all?  Eye hath not seen, and ear hath not heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him   36 . If the things which God hath prepared are incomprehensible to our thoughts, how can we comprehend with our mind Himself who hath prepared them?  O the depth of the riches, and wisdom, and knowledge of God! How unsearchable are His judgments, and His ways past finding out   37 ! saith the Apostle. If His judgments and His ways are incomprehensible, can He Himself be comprehended?

10. God then being thus great, and yet greater, (for even were I to change my whole substance into tongue, I could not speak His excellence: nay more, not even if all Angels should assemble, could they ever speak His worth), God being therefore so great in goodness and majesty, man hath yet dared to say to a stone that he hath graven,  Thou art my God   38 ! O monstrous blindness, that from majesty so great came down so low! The tree which was planted by God, and nourished by the rain, and afterwards burnt and turned into ashes by the fire,—this is addressed as God, and the true God is despised. But the wickedness of idolatry grew yet more prodigal, and cat, and dog, and wolf  39 were worshipped instead of God: the man-eating lion  40 also was worshipped instead of God, the most loving friend of man. The snake and the serpent  41 , counterfeit of him who thrust us out of Paradise, were worshipped, and He who planted Paradise was despised. And I am ashamed to say, and yet do say it, even onions  42 were worshipped among some. Wine was given  to make glad the heart of man   43 : and Dionysus (Bacchus) was worshipped instead of God. God made corn by saying,  Let the earth bring forth grass, yielding seed after his kind and after his likeness   44 ,  that bread may strengthen man’s heart   45 : why then was Demeter (Ceres) worshipped? Fire cometh forth from striking stones together even to this day: how then was Hephæstus (Vulcan) the creator of fire?

11. Whence came the polytheistic error of the Greeks  46 ? God has no body: whence then the adulteries alleged among those who are by them called gods? I say nothing of the transformations of Zeus into a swan: I am ashamed to speak of his transformations into a bull: for bellowings are unworthy of a god. The god of the Greeks has been found an adulterer, yet are they not ashamed: for if he is an adulterer let him not be called a god. They tell also of deaths  47 , and falls  48 , and thunder-strokes  49 of their gods. Seest thou from how great a height and how low they have fallen? Was it without reason then that the Son of God came down from heaven? or was it that He might heal so great a wound? Was it without reason that the Son came? or was it in order that the Father might be acknowledged? Thou hast learned what moved the Only-begotten to come down from the throne at God’s right hand. The Father was despised, the Son must needs correct the error: for He Through Whom All Things Were Made must bring them all as offerings to the Lord of all. The wound must be healed: for what could be worse than this disease, that a stone should be worshipped instead of God?

Of Heresies.

12. And not among the heathen only did the devil make these assaults; for many of those who are falsely called Christians, and wrongfully addressed by the sweet name of Christ, have ere now impiously dared to banish God from His own creation. I mean the brood of heretics, those most ungodly men of evil name, pretending to be friends of Christ but utterly hating Him. For he who blasphemes the Father of the Christ is an enemy of the Son. These men have dared to speak of two Godheads, one good and one evil  50 ! O monstrous blindness! If a Godhead, then assuredly good. But if not good, why called a Godhead? For if goodness is an attribute of God; if loving-kindness, beneficence, almighty power, are proper to God, then of two things one, either in calling Him God let the name and operation be united; or if they would rob Him of His operations, let them not give Him the bare name.

13. Heretics have dared to say that there are two Gods, and of good and evil two sources, and these unbegotten. If both are unbegotten it is certain that they are also equal, and both mighty. How then doth the light destroy the darkness? And do they ever exist together, or are they separated? Together they cannot be;  for what fellowship hath light with darkness? saith the Apostle  51 . But if they are far from each other, it is certain that they hold also each his own place; and if they hold their own separate places, we are certainly in the realm of one God, and certainly worship one God. For thus we must conclude, even if we assent to their folly, that we must worship one God. Let us examine also what they say of the good God. Hath He power or no power? If He hath power, how did evil arise against His will? And how doth the evil substance intrude, if He be not willing? For if He knows but cannot hinder it, they charge Him with want of power; but if He has the power, yet hinders not, they accuse Him of treachery. Mark too their want of sense. At one time they say that the Evil One hath no communion with the good God in the creation of the world; but at another time they say that he hath the fourth part only. Also they say that the good God is the Father of Christ; but Christ they call this sun. If, therefore according to them, the world was made by the Evil One, and the sun is in the world, how is the Son of the Good an unwilling slave in the kingdom of the Evil? We bemire ourselves in speaking of these things, but we do it lest any of those present should from ignorance fall into the mire of the heretics. I know that I have defiled my own mouth and the ears of my listeners: yet it is expedient. For it is much better to hear absurdities charged against others, than to fall into them from ignorance: far better that thou know the mire and hate it, than unawares fall into it. For the godless system of the heresies is a road with many branches, and whenever a man has strayed from the one straight way, then he falls down precipices again and again.

14. The inventor of all heresy was Simon Magus  52 : that Simon, who in the Acts of the Apostles thought to purchase with money the unsaleable grace of the Spirit, and heard the words,  Thou hast neither part nor lot in this matter   53 , and the rest: concerning whom also it is written,  They went out from us, but they were not of us; for if they had been of us, they would have remained with us   54 . This man, after he had been cast out by the Apostles, came to Rome, and gaining over one Helena a harlot  55 , was the first that dared with blasphemous mouth to say that it was himself who appeared on Mount Sinai as the Father, and afterwards appeared among the Jews, not in real flesh but in seeming  56 , as Christ Jesus, and afterwards as the Holy Spirit whom Christ promised to send as the Paraclete  57 . And he so deceived the City of Rome that Claudius set up his statue, and wrote beneath it, in the language of the Romans, “Simoni Deo Sancto,” which being interpreted signifies, “To Simon the Holy God  58 .”

15. As the delusion was extending, Peter and Paul, a noble pair, chief rulers of the Church, arrived and set the error right  59 ; and when the supposed god Simon wished to shew himself off, they straightway shewed him as a corpse. For Simon promised to rise aloft to heaven, and came riding in a dæmons’ chariot on the air; but the servants of God fell on their knees, and having shewn that agreement of which Jesus spake, that  If two of you shall agree concerning anything that they shall ask, it shall be done unto them   60 , they launched the weapon of their concord in prayer against Magus, and struck him down to the earth. And marvellous though it was, yet no marvel. For Peter was there, who carrieth the keys of heaven  61 : and nothing wonderful, for Paul was there  62 , who was  caught up to the third heaven , and  into Paradise, and heard unspeakable words, which it is not lawful far a man to utter   63 . These brought the supposed God down from the sky to earth, thence to be taken down to the regions below the earth. In this man first the serpent of wickedness appeared; but when one head had been cut off, the root of wickedness was found again with many heads.

16. For Cerinthus  64   made havoc of the Church , and Menander  65 , and Carpocrates  66 , Ebionites  67 also, and Marcion  68 , that mouthpiece of ungodliness. For he who proclaimed different gods, one the Good, the other the Just, contradicts the Son when He says,  O righteous Father   69 . And he who says again that the Father is one, and the maker of the world another, opposes the Son when He says,  If then God so clothes the grass of the field which to-day is, and to-morrow is cast into the furnace of fire   70 ; and,  Who maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust   71 . Here again is a second inventor of more mischief, this Marcion. For being confuted by the testimonies from the Old Testament which are quoted in the New, he was the first who dared to cut those testimonies out  72 , and leave the preaching of the word of faith without witness, thus effacing the true God: and sought to undermine the Church’s faith, as if there were no heralds of it.

17. He again was succeeded by another, Basilides, of evil name, and dangerous character, a preacher of impurities  73 . The contest of wickedness was aided also by Valentinus  74 , a preacher of thirty gods. The Greeks tell of but few: and the man who was called—but more truly was not—a Christian extended the delusion to full thirty. He says, too, that Bythus the Abyss (for it became him as being an abyss of wickedness to begin his teaching from the Abyss) begat Silence, and of Silence begat the Word. This Bythus was worse than the Zeus of the Greeks, who was united to his sister: for Silence was said to be the child of Bythus. Dost thou see the absurdity invested with a show of Christianity? Wait a little, and thou wilt be shocked at his impiety; for he asserts that of this Bythus were begotten eight Æons; and of them, ten; and of them, other twelve, male and female. But whence is the proof of these things? See their silliness from their fabrications. Whence hast thou the proof of the thirty Æons? Because, saith he, it is written, that  Jesus was baptized ,  being thirty years old   75 . But even if He was baptized when thirty years old, what sort of demonstration is this from the thirty years? Are there then five gods, because He brake five loaves among five thousand? Or because he had twelve Disciples, must there also be twelve gods?

18. And even this is still little compared with the impieties which follow. For the last of the deities being, as he dares to speak, both male and female, this, he says, is Wisdom  76 . What impiety! For  the Wisdom of God   77 is Christ His Only-begotten Son: and he by his doctrine degraded the Wisdom of God into a female element, and one of thirty, and the last fabrication. He also says that Wisdom attempted to behold the first God, and not bearing His brightness fell from heaven, and was cast out of her thirtieth place. Then she groaned, and of her groans begat the Devil  78 , and as she wept over her fall made of her tears the sea. Mark the impiety. For of Wisdom how is the Devil begotten, and of prudence wickedness, or of light darkness? He says too that the Devil begat others, some of whom created the world: and that the Christ came down in order to make mankind revolt from the Maker of the world.

19. But hear whom they say Christ Jesus to be, that thou mayest detest them yet more. For they say that after Wisdom had been cast down, in order that the number of the thirty might not be incomplete, the nine and twenty Æons contributed each a little part, and formed the Christ  79 : and they say that He also is both male and female  80 . Can anything be more impious than this? Anything more wretched? I am describing their delusion to thee, in order that thou mayest hate them the more. Shun, therefore, their impiety, and  do not even give greeting to   81 a man of this kind, lest thou have  fellowship with the unfruitful works of darkness   82 : neither make curious inquiries, nor be willing to enter into conversation with them.

20. Hate all heretics, but especially him who is rightly named after mania  83 , who arose not long ago in the reign of Probus  84 . For the delusion began full seventy years ago  85 , and there are men still living who saw him with their very eyes. But hate him not for this, that he lived a short time ago; but because of his impious doctrines hate thou the worker of wickedness, the receptacle of all filth, who gathered up the mire of every heresy  86 . For aspiring to become pre-eminent among wicked men, he took the doctrines of all, and having combined them into one heresy filled with blasphemies and all iniquity, he makes havoc of the Church, or rather of those outside the Church, roaming about like a lion and devouring. Heed not their fair speech, nor their supposed humility: for they are serpents,  a generation of vipers   87 . Judas too  said Hail! Master   88 , even while he was betraying Him. Heed not their kisses, but beware of their venom.

21. Now, lest I seem to accuse him without reason, let me make a digression to tell who this Manes is, and in part what he teaches: for all time would fail to describe adequately the whole of his foul teaching. But  for help in time of need   89 , store up in thy memory what I have said to former hearers, and will repeat to those now present, that they who know not may learn, and they who know may be reminded. Manes is not of Christian origin, God forbid! nor was he like Simon cast out of the Church, neither himself nor the teachers who were before him. For he steals other men’s wickedness, and makes their wickedness his own: but how and in what manner thou must hear.

22. There was in Egypt one Scythianus  90 , a Saracen  91 by birth, having nothing in common either with Judaism or with Christianity. This man, who dwelt at Alexandria and imitated the life of Aristotle  92 , composed four books  93 , one called a Gospel which had not the acts of Christ, but the mere name only, and one other called the book of Chapters, and a third of Mysteries, and a fourth, which they circulate now, the Treasure  94 . This man had a disciple, Terebinthus by name. But when Scythianus purposed to come into Judæa, and make havoc of the land, the Lord smote him with a deadly disease, and stayed the pestilence  95 .

23. But Terebinthus, his disciple in this wicked error, inherited his money and books and heresy  96 , and came to Palestine, and becoming known and condemned in Judæa  97 he resolved to pass into Persia: but lest he should be recognised there also by his name he changed it and called himself Buddas  98 . However, he found adversaries there also in the priests of Mithras  99 : and being confuted in the discussion of many arguments and controversies, and at last hard pressed, he took refuge with a certain widow. Then having gone up on the housetop, and summoned the dæmons of the air, whom the Manichees to this day invoke over their abominable ceremony of the fig  100 , he was smitten of God, and cast down from the housetop, and expired: and so the second beast was cut off.

24. The books, however, which were the records of his impiety, remained; and both these and his money the widow inherited. And having neither kinsman nor any other friend, she determined to buy with the money a boy named Cubricus  101 : him she adopted and educated as a son in the learning of the Persians, and thus sharpened an evil weapon against mankind. So Cubricus, the vile slave, grew up in the midst of philosophers, and on the death of the widow inherited both the books and the money. Then, lest the name of slavery might be a reproach, instead of Cubricus he called himself Manes, which in the language of the Persians signifies discourse  102 . For as he thought himself something of a disputant, he surnamed himself Manes, as it were an excellent master of discourse. But though he contrived for himself an honourable title according to the language of the Persians, yet the providence of God caused him to become a self-accuser even against his will, that through thinking to honour himself in Persia, he might proclaim himself among the Greeks by name a maniac.

25. He dared too to say that he was the Paraclete, though it is written,  But whosoever shall blaspheme against the Holy Ghost, hath no forgiveness   103 . He committed blasphemy therefore by saying that he was the Holy Ghost: let him that communicates with those heretics see with whom he is enrolling himself. The slave shook the world, since  by three things the earth is shaken, and the fourth it cannot bear,—if a slave became a king   104 . Having come into public he now began to promise things above man’s power. The son of the King of the Persians was sick, and a multitude of physicians were in attendance: but Manes promised, as if he were a godly man, to cure him by prayer. With the departure of the physicians, the life of the child departed: and the man’s impiety was detected. So the would-be philosopher was a prisoner, being cast into prison not for reproving the king in the cause of truth, not for destroying the idols, but for promising to save and lying, or rather, if the truth must be told, for committing murder. For the child who might have been saved by medical treatment, was murdered by this man’s driving away the physicians, and killing him by want of treatment.

26. Now as there are very many wicked things which I tell thee of him, remember first his blasphemy, secondly his slavery (not that slavery is a disgrace, but that his pretending to be free-born, when he was a slave, was wicked), thirdly, the falsehood of his promise, fourthly, the murder of the child, and fifthly, the disgrace of the imprisonment. And there was not only the disgrace of the prison, but also the flight from prison. For he who called himself the Paraclete and champion of the truth, ran away: he was no successor of Jesus, who readily went to the Cross, but this man was the reverse, a runaway. Moreover, the King of the Persians ordered the keepers of the prison to be executed: so Manes was the cause of the child’s death through his vain boasting, and of the gaolers’ death through his flight. Ought then he, who shared the guilt of murder, to be worshipped? Ought he not to have followed the example of Jesus, and said,  If ye seek Me, let these go their way   105 ? Ought he not to have said, like Jonas,  Take me, and cast me into the sea: for this storm is because of me   106 ?

27. He escapes from the prison, and comes into Mesopotamia: but there Bishop Archelaus, a shield of righteousness, encounters him  107 : and having accused him before philosophers as judges, and having assembled an audience of Gentiles, lest if Christians gave judgment, the judges might be thought to shew favour,—Tell us what thou preachest, said Archelaus to Manes. And he, whose  mouth was as an open sepulchre   108 , began first with blasphemy against the Maker of all things, saying, The God of the Old Testament is the author of evils, as He says of Himself,  I am a consuming fire   109 . But the wise Archelaus undermined his blasphemous argument by saying, “If the God of the Old Testament, as thou sayest, calls Himself a fire, whose Son is He who saith,  I came to send fire on the earth   110 ? If thou findest fault with Him who saith, The Lord killeth, and maketh alive  111 , why dost thou honour Peter, who raised up Tabitha, but struck Sapphira dead? If again thou findest fault, because He prepared fire, wherefore dost thou not find fault with Him who saith,  Depart from Me into everlasting fire   112 ? If thou findest fault with Him who saith,  I am God that make peace, and create evil   113 , explain how Jesus saith, I came not to send peace but a sword  114 . Since both speak alike, of two things one, either both are good, because of their agreement, or if Jesus is blameless in so speaking. why blamest thou Him that saith the like in the Old Testament?”

28. Then Manes answers him: “And what sort of God causes blindness? For it is Paul who saith,  In whom the God of this world hath blinded the minds of them that believe not, lest the light of the Gospel should shine unto them   115 .” But Archelaus made a good retort, saying, “Read a little before:  But if our Gospel is veiled, it is veiled in them that are perishing   116 . Seest thou that in them that are perishing it is veiled? For it is not right  to give the things which are holy unto the dogs   117 . Again, Is it only the God of the Old Testament that hath blinded the minds of them that believe not? Hath not Jesus Himself said,  For this cause speak I unto them in parables, that seeing they may not see   118 ? Was it from hating them that He wished them not to see? Or because of their unworthiness, since  their eyes they had closed   119 . For where there is wilful wickedness, there is also a withholding of grace:  for to him that hath shall be given; but from him that hath not shall be taken even that which he seemeth to have   120 .

29. “But if some are right in their interpretation, we must say as follows  121 (for it is no unworthy expression)—If indeed He blinded the thoughts of them that believe not he blinded them for a good purpose, that they might look with new sight on what is good. For he said not, He blinded their soul, but,  the thoughts of them that believe not   122 . And the meaning is something of this kind: ‘Blind the lewd thoughts of the lewd, and the man is saved: blind the grasping and rapacious thought of the robber, and the man is saved.’ But wilt thou not understand it thus? Then there is yet another interpretation. The sun also blinds those whose sight is dim: and they whose eyes are diseased are hurt by the light and blinded. Not that the sun’s nature is to blind, but that the substance of the eyes is incapable of seeing. In like manner unbelievers being diseased in their heart cannot look upon the radiance of the Godhead. Nor hath he said,  ‘He hath blinded their thoughts , that they should not hear the Gospel:’ but,  that the light of the glory of the Gospel of our Lord Jesus Christ should not shine unto them . For to hear the Gospel is permitted to all: but the glory of the Gospel is reserved for Christ’s true children only. Therefore the Lord spoke in parables to those who could not hear  123 : but to the Disciples he explained the parables in private  124 : for the brightness of the glory is for those who have been enlightened, the blinding for them that believe not.” These mysteries, which the Church now explains to thee who art passing out of the class of Catechumens, it is not the custom to explain to heathen. For to a heathen we do not explain the mysteries concerning Father, Son, and Holy Ghost, nor before Catechumens do we speak plainly of the mysteries: but many things we often speak in a veiled way, that the believers who know may understand, and they who know not may get no hurt  125 .

30. By such and many other arguments the serpent was overthrown: thus did Archelaus wrestle with Manes and threw him. Again, he who had fled from prison flees from this place also: and having run away from his antagonist, he comes to a very poor village, like the serpent in Paradise when he left Adam and came to Eve. But the good shepherd Archelaus taking forethought for his sheep, when he heard of his flight, straightway hastened with all speed in search of the wolf. And when Manes suddenly saw his adversary, he rushed out and fled: it was however his last flight. For the officers of the King of Persia searched everywhere, and caught the fugitive: and the sentence, which he ought to have received in the presence of Archelaus, is passed upon him by the king’s officers. This Manes, whom his own disciples worship, is arrested and brought before the king. The king reproached him with his falsehood and his flight: poured scorn upon his slavish condition, avenged the murder of his child, and condemned him also for the murder of the gaolers: he commands him to be flayed after the Persian fashion. And while the rest of his body was given over for food of wild beasts, his skin, the receptacle of his vile mind, was hung up before the gates like a sack  126 . He that called himself the Paraclete and professed to know the future, knew not his own flight and capture.

31. This man has had three disciples, Thomas, and Baddas, and Hermas. Let none read the Gospel according to Thomas  127 : for it is the work not of one of the twelve Apostles, but of one of the three wicked disciples of Manes. Let none associate with the soul-destroying Manicheans, who by decoctions of chaff counterfeit the sad look of fasting, who speak evil of the Creator of meats, and greedily devour the daintiest, who teach that the man who plucks up this or that herb is changed into it. For if he who crops herbs or any vegetable is changed into the same, into how many will husbandmen and the tribe of gardeners be changed  128 ? The gardener, as we see, has used his sickle against so many: into which then is he changed? Verily their doctrines are ridiculous, and fraught with their own condemnation and shame! The same man, being the shepherd of a flock, both sacrifices a sheep and kills a wolf. Into what then is he changed? Many men both net fishes and lime birds: into which then are they transformed?

32. Let those children of sloth, the Manicheans, make answer; who without labouring themselves eat up the labourers’ fruits: who welcome with smiling faces those who bring them their food, and return curses instead of blessings. For when a simple person brings them anything, “Stand outside a while,” saith he, “and I will bless thee.” Then having taken the bread into his hands (as those who have repented and left them have confessed), “I did not make thee,” says the Manichee to the bread: and sends up curses against the Most High; and curses him that made it, and so eats what was made  129 . If thou hatest the food, why didst thou look with smiling countenance on him that brought it to thee? If thou art thankful to the bringer, why dost thou utter thy blasphemy to God, who created and made it? So again he says, “I sowed thee not: may he be sown who sowed thee! I reaped thee not with a sickle: may he be reaped who reaped thee! I baked thee not with fire: may he be baked who baked thee!” A fine return for the kindness!

33. These are great faults, but still small in comparison with the rest. Their Baptism I dare not describe before men and women  130 . I dare not say what they distribute to their wretched communicants  131 ….Truly we pollute our mouth in speaking of these things. Are the heathen more detestable than these? Are the Samaritans more wretched? Are Jews more impious? Are fornicators more impure  132 ? But the Manichee sets these offerings in the midst of the altar as he considers it  133 . And dost thou, O man, receive instruction from such a mouth? On meeting this man dost thou greet him at all with a kiss? To say nothing of his other impiety, dost thou not flee from the defilement, and from men worse than profligates, more detestable than any prostitute?

34. Of these things the Church admonishes and teaches thee, and touches mire, that thou mayest not be bemired: she tells of the wounds, that thou mayest not be wounded. But for thee it is enough merely to know them: abstain from learning by experience. God thunders, and we all tremble; and they blaspheme. God lightens, and we all bow down to the earth; and they have their blasphemous sayings about the heavens  134 . These things are written in the books of the Manichees. These things we ourselves have read, because we could not believe those who told of them: yes, for the sake of your salvation we have closely inquired into their perdition.

35. But may the Lord deliver us from such delusion: and may there be given to you a hatred against the serpent, that as they lie in wait for the heel, so you may trample on their head. Remember ye what I say. What agreement can there be between our state and theirs?  What communion hath light with darkness   135 ? What hath the majesty of the Church to do with the abomination of the Manichees? Here is order, here is discipline  136 , here is majesty, here is purity: here even  to look upon a woman to lust after her   137 is condemnation. Here is marriage with sanctity  138 , here steadfast continence, here virginity in honour like unto the Angels: here partaking of food with thanksgiving, here gratitude to the Creator of the world. Here the Father of Christ is worshipped: here are taught fear and trembling before Him who sends the rain: here we ascribe glory to Him who makes the thunder and the lightning.

36. Make thou thy fold with the sheep: flee from the wolves: depart not from the Church. Hate those also who have ever been suspected in such matters: and unless in time thou perceive their repentance, do not rashly trust thyself among them. The truth of the Unity of God has been delivered to thee: learn to distinguish the pastures of doctrine. Be an approved banker  139 ,  holding fast that which is good, abstaining from every form of evil   140 . Or if thou hast ever been such as they, recognise and hate thy delusion. For there is a way of salvation, if thou reject the vomit, if thou from thy heart detest it, if thou depart from them, not with thy lips only, but with thy soul also: if thou worship the Father of Christ, the God of the Law and the Prophets, if thou acknowledge the Good and the Just to be one and the same God.  141 And may He preserve you all, guarding you from falling or stumbling, stablished in the Faith, in Christ Jesus our Lord, to Whom be glory for ever and ever. Amen.

[6]  ΚΑΤΗΧΗΣΙΣ Ϛʹ ΦΩΤΙΖΟΜΕΝΩΝ, Ἐν Ἱεροσολύμοις σχεδιασθεῖσα περὶ ΘΕΟΥ ΜΟΝΑΡΧΙΑΣ, εἰς τό, ΠΙΣΤΕΥΩ ΕΙΣ ΕΝΑ ΘΕΟΝ: καὶ ΠΕΡΙ ΑΙΡΕΣΕΩΝ. Καὶ ἀνάγνωσις ἐκ τοῦ Ἡσαΐου: ἐγκαινίζεσθε πρός με νῆσοι. Ἰσραὴλ σώζεται ὑπὸ Κυρίου σωτηρίαν αἰώνιον: οὐκ αἰσχυνθήσονται, οὐδ' οὐ μὴ ἐντραπῶσιν ἕως τοῦ αἰῶνος, καὶ τὰ ἑξῆς. 

ΕΥΛΟΓΗΤΟΣ ὁ Θεὸς καὶ πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ: [εὐλογητὸς καὶ ὁ τούτου μονογενὴς Υἱός]. Ἅμα γὰρ τῷ νοεῖσθαι Θεὸς, νοείσθω καὶ Πατήρ: ἵνα ἀδιαίρετος ἡ Πατρὸς καὶ Υἱοῦ σὺν ἁγίῳ Πνεύματι δοξολογία τελῆται. Οὐ γὰρ ἄλλην δόξαν Πατὴρ καὶ ἄλλην Υἱὸς ἔχει: ἀλλὰ μίαν καὶ τὴν αὐτὴν [τῷ ἁγίῳ Πνεύματι]. Ἐπειδὴ Πατρός ἐστιν Υἱὸς μονογενὴς, καὶ Πατρὸς δοξαζομένου συναπολαύει τῆς δόξης καὶ ὁ Υἱός. Ἐπειδὴ δόξα υἱοῦ ἐκ τιμῆς πατρὸς αὐτοῦ: καὶ πάλιν υἱοῦ δοξολογουμένου, μεγάλως τιμᾶται ὁ τοῦ τοσούτου πατὴρ ἀγαθοῦ.

Καὶ ἡ μὲν διάνοια ὀξύτατα νοεῖ: ἡ δὲ γλῶσσα ῥημάτων δεῖται καὶ διηγήσεως πολλῆς τῶν μεταξὺ λόγων. Ἅμα μὲν γὰρ ὀφθαλμὸς χόρον ἄστρων περιλαμβάνει πολύν: ἀλλ' ὅταν τὸ καθ' ἕκαστον διηγήσασθαι βουληθῇ τις, τί μέν ἐστι φωσφόρος, τί δὲ ἕσπερος, τί δὲ τὸ καθ' ἓν, πολλῶν ἐπιδεῖται τῶν ῥημάτων. Πάλιν ὁμοίως, γῆν καὶ θάλασσαν καὶ πάντα τὰ τοῦ κόσμου τέρματα ἐν ὀξυτάτῃ ῥοπῇ περιλαμβάνει ἡ διάνοια: ἀλλ' ὅπερ ἐν ἀκαρεῖ νοεῖ, τοῦτο ἐν ῥήμασι πολλοῖς διηγεῖται. Μέγα μὲν οὖν καὶ τὸ ῥηθὲν παράδειγμα: ἀλλ' ἔτι ἀσθενὲς καὶ ἀνίσχυρον. Λέγομεν γὰρ οὐχ ὅσα δεῖ περὶ Θεοῦ [μόνῳ γὰρ αὐτῷ ταῦτα γνώριμα], ἀλλ' ὅσα κεχώρηκεν ἡ ἀνθρωπίνη φύσις καὶ ὅσα ἡ ἡμετέρα ἀσθένεια βαστάσαι δύναται. Οὐ γὰρ τὸ, τί ἐστι Θεὸς, ἐξηγούμεθα: ἀλλ' ὅτι τὸ ἀκριβὲς περὶ αὐτοῦ οὐκ οἴδαμεν, μετ' εὐγνωμοσύνης ὁμολογοῦμεν. Ἐν τοῖς γὰρ περὶ Θεοῦ μεγάλη γνῶσις, τὸ τὴν ἀγνωσίαν ὁμολογεῖν. Μεγαλύνατε τοίνυν τὸν Κύριον σὺν ἐμοὶ καὶ ὑψώσωμεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτὸ κοινῇ πάντες: ὁ γὰρ εἷς ἀδυνατεῖ. Μᾶλλον δὲ κἂν πάντες ὁμοῦ συναχθῶμεν, οὔπω τὸ καθ' ὃ δεῖ ποιήσομεν. Οὐ λέγω τοὺς παρόντας ὑμᾶς μόνους, ἀλλὰ γὰρ κἂν πάσης τῆς οἰκουμενικῆς ἐκκλησίας, τῆς τε νῦν οὔσης καὶ τῆς μελλούσης, πάντα τὰ θρέμματα συνέλθοι, τὸν ποιμένα κατ' ἀξίαν ὑμνῆσαι οὐ δυνήσεται.

Μέγας ἦν Ἀβραὰμ καὶ τίμιος: ἀλλὰ μέγας πρὸς ἀνθρώπους. Ὅτε δὲ πρὸς τὸν Θεὸν ἔφθασε, τότε φησὶν εὐγνωμόνως ἀληθεύων, Ἐγώ εἰμι γῆ καὶ σποδός. Οὐκ εἶπε, γῆ, καὶ ἐσίγησεν, ἵνα μὴ τὸ μέγα στοιχεῖον ἑαυτὸν ὀνομάσῃ: ἀλλὰ ἐπήγαγε, καὶ σποδός, ἵνα τὸ εὐδιάλυτον αὐτοῦ καὶ σαθρὸν παραστήσῃ. Ἔστι τι, φησὶ, σποδοῦ σμικρότερον ἢ λεπτότερον; Λαβὲ [γάρ] φησι, τὴν σύγκρισιν σποδοῦ πρὸς οἰκίαν καὶ οἰκίας πρὸς πόλιν, καὶ πόλεως πρὸς ἐπαρχίαν, καὶ ἐπαρχίας πρὸς τὴν Ῥωμαίων χώραν, καὶ τῆς Ῥωμαίων χώρας πρὸς πᾶσαν τὴν γῆν καὶ πάντα τὰ τέρματα, πᾶσαν δὲ τὴν γῆν πρὸς τὸν ἐγκεκολπισμένον αὐτὴν οὐρανόν: ἥτις τοσαύτην ἔχει πρὸς τὸν οὐρανὸν τὴν σύγκρισιν, ὅσην τὸ μέσον πρὸς πᾶσαν τὴν περιφέρειαν ἔχει τοῦ τροχοῦ [τοσαύτη γὰρ γῆς πρὸς οὐρανὸν ἡ σύγκρισις], καὶ τὸν πρῶτον οὐρανὸν τὸν φαινόμενον τοῦτον μικρότερον εἶναι νόησον τοῦ δευτέρου καὶ τὸν δεύτερον τοῦ τρίτου: [μέχρι γὰρ τούτων ὠνόμασεν ἡ γραφή: οὐχ ὅτι τοσοῦτοι μόνοι τυγχάνουσιν, ἀλλ' ὅτι τοσούτους μόνους ἡμῖν γνῶναι συνέφερε], καὶ ὅταν εἴδῃς τῷ νῷ πάντας τοὺς οὐρανοὺς, οὔπω οὐδὲ οἱ οὐρανοὶ αἰνέσαι τὸν Θεὸν καθ' ὅ ἐστιν, δυνήσονται: οὐδ' ἂν βροντῆς μεγαλοφωνότερα ἠχήσωσιν. Εἰ δὲ τὰ τοσαῦτα κύτη τῶν οὐρανῶν τὸν Θεὸν ὑμνῆσαι κατ' ἀξίαν οὐ δύνανται: πότε ἆρα γῆ καὶ σποδὸς, τὸ μικρότατον καὶ τῶν ὄντων ἐλαχιστότατον, ἄξιον ὕμνον ἀναπέμψαι τοῦ Θεοῦ δυνήσεται, [ἢ ἀξίως εἰπεῖν περὶ Θεοῦ] κατέχοντος τὸν γύρον τῆς γῆς, καὶ ἔχοντος τοὺς ἐνοικοῦντας ἐν αὐτῇ ὡς ἀκρίδας;

Εἴ τις ἐπιχειρεῖ τὰ περὶ Θεοῦ λέγειν, πρῶτον διηγείσθω τῆς γῆς τὰ τέρματα. Γῆν οἰκεῖς, καὶ τὸ τέλος τῆς σῆς οἰκίας, τῆς γῆς, οὐ γινώσκεις: καὶ πῶς τὸν κατασκευαστὴν ἀξίως νοῆσαι δυνήσῃ; Θεωρεῖς τοὺς ἀστέρας, τὸν δὲ ποιητὴν οὐ θεωρεῖς. Ἀριθμῆσαι τοὺς φαινομένους, καὶ τότε τὸν μὴ φαινόμενον ἐξήγησαι: τὸν ἀριθμοῦντα πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλοῦντα. Σταγόνες ὑετῶν λαβροτέρων προσφάτως ἐπελθοῦσαι μικροῦ δεῖν ἀπώλεσαν ἡμᾶς. Ἀρίθμησον ταύτης μόνης τῆς πόλεως τὰς σταγόνας: καὶ οὐ λέγω τῆς πόλεως, ἀλλὰ τοῦ σοῦ δώματος εἰς μίαν ὥραν τὰς σταγόνας ἀρίθμησον, εἴ σοι δυνατόν: ἀλλὰ ἀδυνατῶν γινώσκεις σεαυτοῦ τὴν ἀσθένειαν. ἐκ τούτου γνῶθι τοῦ Θεοῦ τὴν δύναμιν. Ἀριθμηταὶ γὰρ αὐτῷ καὶ σταγόνες ὑετῶν, αἱ κατὰ πάσης τῆς οἰκουμένης οὐ νῦν χυθεῖσαι μόνον, ἀλλὰ καὶ αἱ πάντοτε. Ποίημα Θεοῦ ἥλιος, μέγα μέν: μικρότατον δὲ πρὸς σύγκρισιν τοῦ παντὸς οὐρανοῦ. Ἐνατένισον πρῶτον ἡλίῳ, καὶ τότε τὸν δεσπότην πολυπραγμόνησον. Βαθύτερά σου μὴ ζήτει, καὶ ἰσχυρότερά σου μὴ ἐξέταζε: ἃ προσετάγη σοι, ταῦτα διανοοῦ.

Ἀλλ' ἐρεῖ τις, εἰ ἀκατάληπτός [ἐστιν] ἡ ὑπόστασις ἡ θεία, καὶ τί σὺ περὶ τούτων διηγῇ; Ἆρα οὖν ἐπειδὴ πάντα τὸν ποταμὸν ἐκπιεῖν ἀδυνατῶ, μηδὲ τὸ συμφέρον ἐμαυτῷ συμμέτρως λάβω; Ἆρα ἐπειδὴ πάντα τὸν ἥλιον τῇ τῶν ὀμμάτων καταστάσει χωρῆσαι οὐ δύναμαι, μηδὲ πρὸς τὴν ἐμαυτοῦ χρείαν αὔταρκες ἐμβλέψω; Ἢ καὶ ἐπειδὴ εἰς παράδεισον μέγιστον εἰσελήλυθα, καὶ πᾶσαν τὴν τῶν ἀκροδρύων ὑπόστασιν φαγεῖν οὐ δύναμαι, βούλει με πεινῶντα τελείως ἐξελθεῖν; Αἰνῶ καὶ δοξάζω τὸν ἡμᾶς ποιήσαντα: κέλευσμα γὰρ θεῖόν ἐστι τὸ λέγον: Πᾶσα πνοὴ αἰνεσάτω τὸν Κύριον. Δοξάζειν τὸν δεσπότην, ἀλλ' οὐκ ἐξηγεῖσθαι νῦν ἐπιχειρῶ, εἰδὼς μὲν τοί γε ὅτι τοῦ δοξάζειν τῆς ἀξίας ἀπολειφθήσομαι, ἔργον δὲ εὐσεβείας ἡγούμενος τὸ κἂν ὅλως ἐπιχειρεῖν. Παραμυθεῖται γάρ μου τὴν ἀσθένειαν ὁ Κύριος Ἰησοῦς λέγων, Θεὸν οὐδεὶς ἑώρακε πώποτε.

Τί οὖν, ἐρεῖ τις, οὐ γέγραπται, ὅτι οἱ ἄγγελοι τῶν μικρῶν βλέπουσιν διὰ παντὸς τὸ πρόσωπον τοῦ Πατρός μου, τοῦ ἐν οὐρανοῖς; Ἀλλὰ βλέπουσιν οἱ ἄγγελοι, οὐ καθώς ἐστιν ὁ Θεὸς, ἀλλὰ καθόσον καὶ αὐτοὶ χωροῦσιν. Αὐτὸς γὰρ Ἰησοῦς ἐστιν ὁ λέγων, Οὐχ ὅτι τὸν Πατέρα τις ἑώρακεν, εἰ μὴ ὁ ὢν ἐκ τοῦ Θεοῦ, οὗτος ἑώρακε τὸν Πατέρα. Βλέπουσιν [οὖν οἱ] ἄγγελοι καθ' ὃ χωροῦσι, καὶ ἀρχάγγελοι καθ' ὃ δύνανται: Θρόνοι δὲ καὶ Κυριότητες, μειζόνως μὲν παρὰ τοὺς πρώτους, ἔλαττον δὲ τῆς ἀξίας. Μόνον δὲ βλέπειν δύναται ὡς χρὴ, ἅμα τῷ Υἱῷ, τὸ Πνεῦμα τὸ ἅγιον. Ἐκεῖνο γὰρ πάντα ἐρευνᾷ, [καὶ γινώσκει] καὶ τὰ βάθη τοῦ Θεοῦ: ὥς γε καὶ ὁ μονογενὴς Υἱὸς γινώσκει καθ' ὃ δεῖ, ἅμα τῷ Πνεύματι τῷ ἁγίῳ, τὸν Πατέρα. Οὐδὲ γὰρ τὸν Πατέρα τις ἐπιγινώσκει, φησὶν, εἰ μὴ ὁ Υἱὸς, καὶ ᾧ ἂν ὁ Υἱὸς ἀποκαλύψῃ. Βλέπει γὰρ καθ' ὃ δεῖ καὶ ἀποκαλύπτει διὰ τοῦ Πνεύματος, καθ' ὃ ἕκαστος χωρεῖ, τὸν Θεόν: ἐπειδὴ καὶ τῆς θεότητός ἐστι τῆς πατρικῆς σὺν τῷ Πνεύματι τῷ ἁγίῳ κοινωνὸς ὁ Υἱὸς ὁ μονογενής. Ὁ γεννηθεὶς [ἀπαθῶς πρὸ τῶν χρόνων αἰωνίων] οἶδε τὸν γεννήσαντα, καὶ ὁ γεννήσας οἶδε τὸν γεγεννημένον. Ἀγγέλων τοίνυν ἀγνοούντων, (κατὰ γὰρ τὴν οἰκείαν ἑκάστῳ δύναμιν ἀποκαλύπτει [σὺν τῷ Πνεύματι], διὰ τοῦ Πνεύματος τοῦ ἁγίου, ὁ μονογενὴς, ὡς εἰρήκαμεν) μηδεὶς ἀνθρώπων ἐπαισχυνέσθω τὴν ἄγνοιαν ὁμολογεῖν. Λαλῶ νῦν ἐγὼ καὶ πάντες κατὰ καιρόν: ἀλλὰ τὸ πῶς λαλοῦμεν, ἀδυνατοῦμεν εἰπεῖν. Πῶς οὖν τὸν δόντα τὸ λαλεῖν δύναμαι διηγήσασθαι; Ὁ ψυχὴν ἔχων ἐγὼ, καὶ τοὺς χαρακτῆρας αὐτῆς εἰπεῖν μὴ δυνάμενος, πῶς τὸν δοτῆρα τῆς ψυχῆς ἐξειπεῖν δυνήσομαι;

Αὔταρκες ἡμῖν εἰς εὐσέβειαν ἔσται τοῦτο μόνον, τὸ εἰδέναι ὅτι Θεὸν ἔχομεν. Θεὸν ἕνα, Θεὸν ὄντα, ἀεὶ ὄντα: ὅμοιον ἀεὶ ἑαυτῷ ὄντα: οὗ πατὴρ οὐκ ἔστιν ἄλλος: οὗ μηδεὶς ἰσχυρότερος, ὃν οὐδεὶς διαδεξάμενος ἐκβάλλει τῆς βασιλείας: τὸν πολυώνυμον καὶ παντοδύναμον καὶ μονοειδῆ τὴν ὑπόστασιν. Οὐ γὰρ ὅτι καλεῖται ἀγαθὸς καὶ δίκαιος καὶ παντοκράτωρ καὶ Σαβαὼθ, παρὰ τοῦτο διάφορός ἐστι καὶ ἀλλοῖος: ἀλλ' εἷς ὢν καὶ ὁ αὐτὸς, μυρίας ἐκπέμπει τὰς τῆς θεότητος ἐνεργείας. Οὐκ ἐν μέρει πλέον ἔχων, καὶ ἐν μέρει ἐλαττούμενος: ἀλλ' ἐν πᾶσιν ὅμοιος ὢν αὐτὸς ἑαυτῷ. Οὐ μέγας ἐν φιλανθρωπίᾳ μόνον καὶ μικρὸς ἐν σοφίᾳ: ἀλλ' ἰσοδύναμον ἔχων τὴν σοφίαν καὶ τὴν φιλανθρωπίαν. Οὐκ ἐν μέρει βλέπων, ἐν μέρει δὲ τοῦ βλέπειν ἀπεστερημένος: ἀλλ' ὅλος ὢν ὀφθαλμὸς καὶ ὅλος ἀκοὴ καὶ ὅλος νοῦς. Οὐχ ὡς ἡμεῖς ἐν μέρει νοῶν καὶ ἐν μέρει μὴ γινώσκων: βλάσφημος γὰρ ὁ λόγος καὶ θείας ὑποστάσεως ἀνάξιος. Προγνώστης ἐστὶ τῶν ὄντων καὶ ἅγιος καὶ παντοκράτωρ, καὶ πάντων ἀγαθώτερος, καὶ πάντων μείζων καὶ πάντων σοφώτερος: οὗ [μήτε ἀρχὴν] μήτε μορφὴν μήτε εἶδος ἐξειπεῖν δυνησόμεθα. Οὔτε γὰρ φωνῆς αὐτοῦ πώποτε ἀκηκόατε, οὔτε εἶδος αὐτοῦ ἑωράκατέ, φησιν ἡ γραφή. Διὸ καὶ πρὸς τοὺς Ἰσραηλίτας φησὶν ὁ Μωσῆς, Καὶ φυλάξασθε σφόδρα ταῖς ψυχαῖς ὑμῶν, ὅτι ὁμοίωμα οὐκ εἴδετε. Εἰ γὰρ ὅλως τὴν ὁμοιότητα ἀδύνατον φαντασθῆναι, ἐγγὺς ἔσται ἆρα ἡ διάνοια τῆς ὑποστάσεως;

Ἐφαντάσθησαν πολλοὶ πολλὰ, καὶ πάντες ἀποτετυχήκασι. Καὶ οἱ μὲν πῦρ ἐνόμισαν εἶναι τὸν Θεόν: ἕτεροι δὲ πτερωτὸν ὡς ἄνθρωπον, διὰ τὸ γεγράφθαι μὲν καλῶς, νοεῖσθαι δὲ κακῶς τὸ, Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσεις με. Ἐπελάθοντο τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τοῦ μονογενοῦς, λέγοντος ὁμοίως καὶ περὶ ἑαυτοῦ πρὸς τὴν Ἱερουσαλὴμ, Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, ὃν τρόπον ὄρνις τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε; Τῆς γὰρ φρουρητικῆς αὐτοῦ δυνάμεως εἰς πτέρυγας λαμβανομένης, οὗτοι μὴ νοήσαντες, εἰς ἀνθρώπινα πράγματα καταπεσόντες, ἀνθρωπίνως ὑπέλαβον εἶναι τὸν ἀνεξιχνίαστον. Οἱ δὲ ἑπτὰ ὀφθαλμοὺς ἔχειν αὐτὸν εἰπεῖν ἐτόλμησαν, διὰ τὸ γεγράφθαι, Ἑπτὰ ὀφθαλμοὶ Κυρίου ἐπιβλέποντες ἐπὶ πᾶσαν τὴν γῆν. Εἰ γὰρ ἑπτὰ ὀφθαλμοὺς μόνους ἐν μέρει περίκειται, μερικὸν ἄρα τὸ βλέπειν αὐτῷ, καὶ οὐ παντελές: ὅπερ [ἐπὶ Θεοῦ] λέγειν δύσφημον. Τὸν γὰρ Θεὸν τέλειον ἐν πᾶσιν εἶναι δεῖ πιστεύειν, κατὰ τὴν τοῦ Σωτῆρος φωνὴν τὴν λέγουσαν, Ὁ πατὴρ ὑμῶν ὁ οὐράνιος τέλειός ἐστι. Τέλειος ἐν τῷ βλέπειν, τέλειος ἐν τῷ δύνασθαι, τέλειος ἐν τῷ μεγέθει, τέλειος ἐν προγνώσει, τέλειος ἐν ἀγαθωσύνῃ, τέλειος ἐν δικαιοσύνῃ, τέλειος ἐν φιλανθρωπίᾳ. Οὐκ ἐν τόπῳ περιωρισμένος, ἀλλὰ τῶν τόπων ποιητής: ἐν πᾶσιν ὢν, καὶ ὑπὸ μηδενὸς περιγραφόμενος. Θρόνος αὐτῷ ὁ οὐρανὸς, ἀλλ' ὑπερανέχει ὁ καθεζόμενος: [καὶ] ὑποπόδιον ἡ γῆ, ἀλλὰ φθάνει ἡ δύναμις καὶ μέχρι καταχθονίων.

Εἷς ἐστι πανταχοῦ παρὼν, πάντα βλέπων, πάντα νοῶν, πάντα διὰ Χριστοῦ κατασκευάζων. [Πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.] Πηγὴ παντὸς ἀγαθοῦ μεγίστη καὶ ἀνελλιπὴς, ποταμὸς εὐεργεσιῶν, φῶς ἀΐδιον, ἀνελλιπῶς ἀπαστράπτον, δύναμις ἀκαταγώνιστος ταῖς ἀσθενείαις [ἡμῶν] συμπεριφερομένη: οὗ μηδὲ τὸ ὄνομα φέρομεν ἀκοῦσαι. Ἢ ἴχνος Κυρίου εὑρήσεις, φησὶν ὁ Ἰὼβ, ἢ εἰς τὰ ἔσχατα ἀφίκου ἃ ἐποίησεν ὁ παντοκράτωρ; Εἰ τὰ ἔσχατα τῶν ποιημάτων οὐ καταλαμβάνεται, ἆρα ὁ τὰ πάντα ποιήσας καταληφθήσεται; Ὀφθαλμὸς οὐκ εἶδεν καὶ οὖς οὐκ ἤκουσεν, οὐδ' ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ὅσα ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν. Εἰ ἃ ἡτοίμασεν ὁ Θεὸς, ἀπερίληπτα τυγχάνει ταῖς ἡμετέραις διανοίαις, αὐτὸν ἆρα τὸν ἑτοιμάσαντα τῷ νῷ περιλαμβάνειν δυνάμεθα; Ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ: ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ, καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ, φησιν ὁ Ἀπόστολος. Εἰ τὰ κρίματα καὶ αἱ ὁδοὶ ἀκατάληπτα καθέστηκεν, αὐτὸς ἆρα καταληφθήσεται;

Τοσούτου τοίνυν ὄντος τοῦ Θεοῦ καὶ ἔτι μείζονος (οὐδὲ γὰρ ἐὰν ὅλην μου τὴν ὑπόστασιν εἰς γλῶσσαν μεταβαλῶ, δύναμαι τὸ κατ' ἀξίαν εἰπεῖν: μᾶλλον δὲ οὐδ' εἰ πάντες ἄγγελοι συνέλθοιεν, οὔπω τὸ κατ' ἀξίαν ἐροῦσι): τοσούτου τοίνυν ὄντος ἀγαθοῦ καὶ μεγάλου τοῦ Θεοῦ, ἄνθρωπος λίθον γλύψας, τῷ λίθῳ εἶπεν, Θεός μου εἶ σύ. Ὦ μεγάλης ἀβλεψίας, ἐκ τοσούτου μεγέθους εἰς τοσαύτην ταπεινότητα κατελθούσης! Τὸ ξύλον ὅπερ ὁ Θεὸς ἐφύτευσεν, καὶ ὑετὸς ἐμήκυνε, καὶ ὕστερον κατακαυθὲν καὶ σποδὸς διάπυρος γινόμενον, τοῦτο μὲν Θεὸς ἀναγορεύεται: ὁ δὲ ἀληθὴς Θεὸς καταφρονεῖται. Ἐπεδαψιλεύσατο δὲ ἡ πονηρία τῆς εἰδωλολατρίας: καὶ αἴλουρος καὶ λύκος καὶ κύων ἀντὶ Θεοῦ προσεκυνήθησαν, καὶ λέων ἀνθρωποβόρος ἀντὶ τοῦ Θεοῦ τοῦ φιλανθρωποτάτου προσεκυνήθη. Ὄφις καὶ δράκων, ἀντίμιμοι τοῦ ἐκβαλόντος ἡμᾶς ἐκ παραδείσου, προσεκυνήθησαν: καὶ ὁ τὸν παράδεισον φυτεύσας κατεφρονήθη. Αἰσχύνομαι λέγειν, πλὴν λέγω: καὶ κρόμμυα γὰρ ἤδη παρά τισι προσεκυνήθη. Οἶνος ἐδόθη, ἵνα εὐφραίνῃ καρδίαν ἀνθρώπου: καὶ Διόνυσος ἀντὶ Θεοῦ προσεκυνήθη. Σῖτον ὁ Θεὸς εἰργάσατο διὰ τοῦ εἰπεῖν, Ἐξαγαγέτω ἡ γῆ βοτάνην χόρτου, σπεῖρον σπέρμα κατὰ γένος [καὶ καθ' ὁμοιότητα], ἵνα ἄρτος στηρίσῃ καρδίαν ἀνθρώπου: καὶ πόθεν ἡ Δήμητρα προσεκυνήθη; Τὸ πῦρ ἐκ λίθων συγκρούσεως ἐξέρχεται μέχρι σήμερον: καὶ πόθεν Ἥφαιστος, πυρὸς ποιητής;

Πόθεν ἡ πολύθεος τῶν Ἑλλήνων πλάνη; Ἀσώματος ὁ Θεός: καὶ πόθεν μοιχεῖαι παρὰ τοῖς ὑπ' αὐτῶν λεγομένοις θεοῖς κατηγοροῦνται; Σιωπῶ τὰς Διὸς εἰς κύκνον μεταβολάς: αἰσχύνομαι λέγων τὰς εἰς ταῦρον μεταμορφώσεις ἀνάξια γὰρ θεοῦ τὰ μυκήματα. Μοιχὸς ὁ παρ' Ἕλλησι θεὸς ηὕρηται, καὶ οὐκ αἰδοῦνται. Εἰ γὰρ μοιχός ἐστι, θεὸς μὴ καλείσθω. Καὶ θανάτους καὶ ἀποπτώσεις καὶ κεραυνώσεις τῶν παρ' αὐτοῖς λέγουσι θεῶν. Βλέπεις ἐκ πόσου μεγέθους ποῦ κατεληλύθασιν; Μή τι ἆρα μάτην Υἱὸς Θεοῦ κατῆλθεν ἐξ οὐρανοῦ, ἢ ἵνα τὸ τηλικοῦτον τραῦμα θεραπεύσῃ; Μή τι μάτην ἦλθεν ὁ Υἱὸς, ἵνα ὁ Πατὴρ ἐπιγνωσθῇ; Ἐπέγνως, τί ἐκίνησεν ἐκ δεξιῶν θρόνων κατελθεῖν τὸν μονογενῆ. Πατὴρ κατεφρονεῖτο, ἔδει Υἱὸν διορθώσασθαι τὴν πλάνην. Ἔδει γὰρ τὸν, δι' οὗ ἐγένετο τὰ πάντα, τῷ δεσπότῃ τῶν ἁπάντων προσενεγκεῖν τὰ πάντα. Ἔδει θεραπευθῆναι τὸ τραῦμα: τί γὰρ ἦν ταύτης τῆς νόσου χεῖρον, ἢ ἵνα λίθος ἀντὶ Θεοῦ προσκυνηθῇ;  ΠΕΡΙ ΑΙΡΕΣΕΩΝ. 

Καὶ οὐ μόνον ἐν τοῖς ἐθνικοῖς ἐπηγωνίσατο ταῦτα ὁ διάβολος: ἀλλὰ γὰρ ἤδη καὶ πολλοὶ τῶν χριστιανῶν ψευδῶς λεγομένων, τῶν τῷ εὐωδεστάτῳ Χριστοῦ ὀνόματι κακῶς προσαγορευομένων, ἐτόλμησαν ἀσεβῶς ἀπαλλοτριῶσαι τὸν Θεὸν τῶν οἰκείων ποιημάτων. Τοὺς τῶν αἱρετικῶν λέγω παῖδας, τοὺς δυσωνύμους καὶ ἀθεωτάτους, τοὺς προσποιουμένους μὲν εἶναι φιλοχρίστους, μισοχρίστους δὲ παντελῶς. Ὁ γὰρ τὸν πατέρα τοῦ Χριστοῦ δυσφημῶν, ἐχθρός ἐστι τοῦ υἱοῦ. Ἐτόλμησαν εἰπεῖν οὗτοι δύο θεότητας, μίαν ἀγαθὴν καὶ μίαν κακήν. Ὦ πολλῆς ἀβλεψίας! Εἰ θεότης, πάντως ὅτι καὶ ἀγαθή: εἰ δὲ οὐκ ἀγαθὴ, τί καλεῖται θεότης; Εἰ γὰρ Θεοῦ ἡ ἀγαθότης, εἰ Θεῷ πρέπει τὸ φιλάνθρωπον, τὸ εὐεργετικὸν, τὸ παντοδύναμον: [λοιπὸν] δυοῖν θάτερον, ἢ Θεὸν καλείτωσαν σὺν τῷ ὀνόματι καὶ τῇ ἐνεργείᾳ εἰ δὲ ἀποστερεῖσθαι μέλλοιεν τῶν ἐνεργειῶν, μὴ καλείτωσαν μόνῃ τῇ προσηγορίᾳ.

Ἐτόλμησαν αἱρετικοὶ λέγειν δύο θεοὺς, καὶ δύο πηγὰς ἀγαθοῦ τε καὶ κακοῦ, καὶ ταύτας ἀγεννήτους [εἶναι]. Εἰ ἀγέννητοι ἀμφότεραι, πάντως ὅτι καὶ ἴσαι καὶ ἀμφότεραι κραταιαί. Πῶς οὖν ἀναιρεῖ τὸ σκότος τὸ φῶς; Καὶ, πότερόν ποτε ὁμοῦ εἰσιν ἢ ἀπεσχοινισμέναι; Ὁμοῦ μὲν γὰρ εἶναι οὐ δύνανται. Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος; φησὶν ὁ Ἀπόστολος. Εἰ δὲ μακρὰν ἀπ' ἀλλήλων εἰσὶν, πάντως ὅτι καὶ ἰδίους τόπους ἔχουσιν. Εἰ δὲ ἰδίους τόπους ἔχουσι, πάντως που ἐν τοῖς τοῦ ἑνὸς Θεοῦ ἐσμεν, πάντως που καὶ ἕνα προσκυνοῦμεν. Συστῆσαι γὰρ οὕτω δεῖ, κἂν τῇ μωρίᾳ ἐκείνων συμπεριενεχθῶμεν, ὅτι ἕνα δεῖ προσκυνεῖν. Ἐξετάσωμεν δὲ αὐτοὺς, καὶ τί λέγουσι περὶ τοῦ ἀγαθοῦ Θεοῦ. Δυνατός ἐστιν ἢ ἀδύνατος; Εἰ μὲν δυνατός ἐστι, πῶς ἐγένετο τὸ κακὸν, ἄκοντος αὐτοῦ; καὶ πῶς ἐπεισέρχεται ἡ πονηρὰ ὑπόστασις, μὴ θέλοντος αὐτοῦ; Εἰ μὲν γὰρ εἰδὼς οὐ δύναται κωλύσαι, ἀδυναμίαν κατηγοροῦσιν: εἰ δὲ δυνάμενος οὐ κωλύει, προδοσίαν κατηγοροῦσι. Καὶ βλέπε τὴν τούτων ἀνοησίαν. Ποτὲ μὲν λέγουσι τὸν πονηρὸν μηδὲν ἔχειν κοινὸν πρὸς τὸν ἀγαθὸν Θεὸν εἰς τὴν τοῦ κόσμου δημιουργίαν, ποτὲ δὲ λέγουσιν αὐτὸν τὸ τέταρτον μέρος μόνον ἔχειν. Καὶ τὸν μὲν ἀγαθὸν λέγουσιν εἶναι πατέρα τοῦ Χριστοῦ: τὸν δὲ Χριστὸν τὸν ἥλιον τοῦτον καλοῦσιν. Εἰ τοίνυν ὁ κόσμος κατ' αὐτοὺς ὑπὸ τοῦ Πονηροῦ ἐγένετο, ὁ δὲ ἥλιος ἐν κόσμῳ, πῶς ὁ υἱὸς τοῦ Ἀγαθοῦ ἐν τοῖς τοῦ Πονηροῦ ἄκων δουλεύει; Βορβορούμεθα, ταῦτα λέγοντες, ἵνα μή τις τῶν παρόντων ἐξ ἀμαθίας εἰς βόρβορον αἱρετικῶν ἐμπέσῃ. Οἶδα χράνας ἐμαυτοῦ τὸ στόμα καὶ τῶν ἀκουόντων τὰς ἀκοάς: ἀλλὰ συμφέρει. Πολὺ γὰρ κάλλιον ἐν κατηγορίαις ἄλλων ἀκοῦσαι τὰ ἄτοπα, ἢ ἐξ ἀγνοίας εἰς ταῦτα ἐμπεσεῖν. Πολὺ κάλλιον γνῶναί σε τὸν βόρβορον καὶ μισῆσαι τοῦτον, ἢ ἀγνοοῦντα ἐμπεσεῖν εἰς αὐτόν. Ἔστι δὲ πολυσχιδὴς ὁ τῆς ἀθεότητος τῶν αἱρέσεων λόγος: ὅταν γὰρ μιᾶς ὁδοῦ τῆς εὐθείας ἐκπέσῃ [τις], τότε πολλάκις εἰς κρημνοὺς καταπίπτει.

Καὶ πάσης μὲν αἱρέσεως εὑρετὴς Σίμων ὁ μάγος. Σίμων ὁ ἐν ταῖς Πράξεσι τῶν ἀποστόλων, τὴν ἄπρατον τοῦ Πνεύματος χάριν ἀγοράσαι προσδοκήσας ἀργυρίου καὶ ἀκούσας: Οὐκ ἔστι σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, καὶ τὰ ἑξῆς. Περὶ οὗ γέγραπται: Ἐξ ἡμῶν ἐξῆλθον, ἀλλ' οὐκ ἦσαν ἐξ ἡμῶν. Εἰ γὰρ ἦσαν ἐξ ἡμῶν, μεμενήκεισαν ἂν μεθ' ἡμῶν. Οὗτος ἐπὶ τῆς Ῥώμης γενόμενος, μετὰ τὸ ὑπὸ τῶν Ἀποστόλων ἀποβληθῆναι, καὶ Ἑλένην τινὰ πόρνην ἐπαγόμενος, δυσφήμῳ τῷ στόματι πρῶτος ἐτόλμησεν εἰπεῖν, ἑαυτὸν μὲν εἶναι τὸν ἐπὶ ὄρους Σινᾶ ὡς Πατέρα φανέντα: παρὰ δὲ Ἰουδαίοις ὕστερον οὐκ ἐν σαρκὶ, ἀλλὰ δοκήσει ὡς Χριστὸν Ἰησοῦν φανέντα: καὶ μετὰ ταῦτα ὡς Πνεῦμα ἅγιον, τὸ ὑπὸ τοῦ Χριστοῦ ὡς παράκλητον ἀποστέλλεσθαι ἐπαγγελθέν. Καὶ ἐπλάνησέ τε οὕτω τὴν Ῥωμαίων πόλιν, ὥστε Κλαύδιον ἀνδριάντα αὐτοῦ στῆσαι, ὑπογράψαντα τῇ Ῥωμαίων γλώττῃ, ΣΙΜΩΝΙ ΔΕΩ ΣΑΓΚΤΩ, ὅπερ ἑρμηνευόμενον δηλοῖ, Σίμωνι Θεῷ ἁγίῳ.

Παρατεινομένης δὲ τῆς πλάνης, ἀγαθῶν ξυνωρὶς διορθοῦται τὸ πταῖσμα, Πέτρος καὶ Παῦλος παραγενόμενοι, οἱ τῆς ἐκκλησίας προστάται: καὶ ἐπιδεικτιῶντα τὸν νομιζόμενον Θεὸν Σίμωνα, νεκρὸν εὐθὺς ἀπέδειξαν. Ἐπαγγελλομένου γὰρ τοῦ Σίμωνος μετεωρίζεσθαι εἰς τοὺς οὐρανοὺς, καὶ ἐπ' ὀχήματος δαιμόνων ἐπ' ἀέρος φερομένου, γόνυ κλίναντες οἱ τοῦ Χριστοῦ δοῦλοι καὶ τὴν συμφωνίαν ἐνδειξάμενοι, ἣν εἶπεν ὁ Ἰησοῦς, Ὅτι ἐὰν δύο ἐξ ὑμῶν συμφωνήσωσι, περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς: τὸ τῆς ὁμονοίας βέλος διὰ τῆς προσευχῆς πέμψαντες κατὰ τοῦ μάγου, κατέβαλον αὐτὸν εἰς τὴν γῆν. Καὶ οὐδὲν θαυμαστὸν, καίπερ ὂν θαυμαστόν: Πέτρος γὰρ ἦν, ὁ τὰς κλεῖς τῶν οὐρανῶν περιφέρων. Καὶ οὐ θαύματος ἄξιον: Παῦλος γὰρ ἦν, ὁ εἰς τρίτον οὐρανὸν ἁρπαγεὶς καὶ εἰς παράδεισον καὶ ἀκούσας ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. [Οἳ καὶ] ἐξ ἀέρος ἐπὶ γῆν κατήγαγον τὸν νομιζόμενον Θεὸν, μέλλοντα εἰς τὰ καταχθόνια κατάγεσθαι. Οὗτος πρῶτος ὁ τῆς κακίας δράκων: μιᾶς δὲ ἐκκοπείσης κεφαλῆς, πολυκέφαλος εὑρέθη πάλιν ἡ τῆς κακίας ὕλη.

Κήρινθος γὰρ τὴν Ἐκκλησίαν ἐλυμῄνατο, καὶ Μένανδρος, καὶ Καρποκράτης: Ἐβιωναῖοί τε, καὶ Μαρκίων, τὸ τῆς ἀθεότητος στόμα. Ὁ γὰρ θεοὺς διαφόρους ἀναγορεύσας, ἄλλον τὸν ἀγαθὸν καὶ ἄλλον τὸν δίκαιον, ἀντιφθέγγεται τῷ Υἱῷ τῷ λέγοντι, Πάτερ δίκαιε. Καὶ [ὁ λέγων] πάλιν ἄλλον τὸν πατέρα, καὶ ἄλλον τὸν ποιητὴν τοῦ κόσμου, ἐναντιοῦται τῷ Υἱῷ, τῷ λέγοντι: Εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλίβανον [πυρὸς] βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέννυσι: καὶ, Ὄστις τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ ἀγαθούς τε καὶ πονηροὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Οὕτως πάλιν ἄλλης κακίας εὑρετὴς, ὁ Μαρκίων δεύτερος. Ὑπὸ γὰρ τῶν κειμένων ἀπὸ τῆς παλαιᾶς ἐν τῇ καινῇ διαθήκῃ μαρτυριῶν ἐλεγχόμενος, πρῶτος ἐτόλμησεν ἐκκόψαι τὰς μαρτυρίας, καὶ ἀμάρτυρον ἀφεῖναι τὸν καταγγελλόμενον λόγον τῆς πίστεως, καταλείψας τὸν Θεόν: καὶ ὡς κηρύκων μὴ ὄντων, σαθρὰν ἠθέλησε ποιήσασθαι τῆς Ἐκκλησίας τὴν πίστιν.

Διεδέξατο τοῦτον πάλιν ἄλλος, Βασιλείδης, δυσώνυμος, δεινότατος τὸν τρόπον, ἀσελγείας καταγγέλλων. Ἐπηγωνίσατο τῇ κακίᾳ καὶ Οὐαλεντῖνος, τριάκοντα θεῶν καταγγελεύς. Ἕλληνες ὀλίγους λέγουσιν, καὶ ὁ ὀνομαζόμενος, μᾶλλον δὲ οὐκ ὢν χριστιανὸς, εἰς τριάκοντα ὅλους ἐξέτεινε τὴν πλάνην. Καί φησιν, ὅτι ὁ Βυθὸς (πρέπει γὰρ αὐτῷ ὄντι βυθῷ τῆς κακίας, ἐκ βυθοῦ τῆς διδασκαλίας ἄρχεσθαι) ἐγέννησε Σιγὴν, καὶ ἀπὸ τῆς Σιγῆς ἐτεκνοποίει Λόγον. Τοῦ παρ' Ἕλλησι Διὸς οὗτος χείρων, τοῦ τῇ ἀδελφῇ μιγνυμένου: τέκνον γὰρ ἐλέγετο τοῦ Βυθοῦ εἶναι ἡ Σιγή. Βλέπεις ἀτοπίαν χριστιανισμοῦ σχήματι περιβεβλημένην; Μεῖνον βραχὺ, καὶ μισήσεις τὴν ἀσέβειαν. Φησὶ γὰρ ὀκτὼ αἰῶνας ἐκ τούτου γεγενῆσθαι, καὶ ἐξ ἐκείνων δέκα: καὶ ἐξ ἐκείνων ἄλλους δώδεκα, ἄρσενας καὶ θηλείας. Καὶ πόθεν ἡ σύστασις τούτων; Βλέπε τὴν ληρῳδίαν ἐκ τῶν κατασκευασμάτων. Πόθεν ἔχεις τὴν ἀπόδειξιν τῶν τριάκοντα αἰώνων; Ἐπειδή, φησιν, γέγραπται, ὅτι ἐβαπτίσθη Ἰησοῦς ὡς τριάκοντα ἐτῶν ὤν. Καὶ ποία αὕτη ἀπόδειξις ἐκ τῶν τριάκοντα ἐτῶν, εἰ καὶ τριάκοντα ἐτῶν ἐβαπτίσθη; Ἆρα οὖν ἐπειδὴ καὶ πέντε ἄρτους ἔκλασεν εἰς πεντακισχιλίους, πέντε εἰσὶ θεοί; ἢ ἐπειδὴ δώδεκα ἔσχε μαθητὰς, δώδεκα ὤφειλαν εἶναι μόνοι καὶ οἱ θεοί;

Καὶ τοῦτο ἔτι μικρὸν πρὸς τὰ λοιπὰ τῆς ἀσεβείας. Φησὶ γὰρ, ὅτι ἡ τελευταία τῶν θεῶν ἀρσενόθηλυς οὖσα, ὡς τολμᾷ λέγειν, αὕτη ἐστὶν ἡ Σοφία. Ὦ τῆς ἀθεότητος! Χριστὸς γὰρ Θεοῦ σοφία, μονογενὴς Υἱός: κἀκεῖνος εἰς θῆλυ καὶ τριακοστὸν στοιχεῖον καὶ ἔσχατον κατασκεύασμα, κατήνεγκε τῷ λόγῳ τοῦ Θεοῦ τὴν σοφίαν. Καί φησιν, ὅτι ἐπεχείρησεν ἡ Σοφία τὸν πρῶτον Θεὸν ἰδεῖν: καὶ μὴ φέρουσα τὰς μαρμαρυγὰς, ἐξέπεσε τῶν οὐρανῶν, καὶ ἀπεβλήθη τοῦ τριακοστοῦ ἀριθμοῦ. Εἶτα στένουσα, ἐκ τῶν στεναγμῶν ἐγέννα τὸν διάβολον: καὶ ὅτι δακρύσασα τὴν ἀπόπτωσιν, τὴν θάλασσαν ὑπεστήσατο. Βλέπεις τὴν ἀσέβειαν; Πῶς γὰρ ἐκ σοφίας διάβολος γεννᾶται, καὶ ἀπὸ συνέσεως ἡ κακία, ἢ ἀπὸ φωτὸς σκότος; Καί φησιν, ὅτι ὁ διάβολος ἐγέννησεν ἄλλους, οἵτινες κατεσκεύασαν τὸν κόσμον: καὶ ὅτι ὁ Χριστὸς κατῆλθεν, ἐπὶ τὸ ἀποστῆσαι τοὺς ἀνθρώπους τοῦ κοσμοποιοῦ.

Ἄκουε δὲ, τίνα λέγουσιν εἶναι τὸν Χριστὸν [Ἰησοῦν], ἵνα ἔτι μειζόνως αὐτοὺς μισήσῃς. Διδάσκουσι γὰρ, ὅτι τῆς Σοφίας ἐκπεσούσης, ἵνα μὴ ὁ ἀριθμὸς λείπῃ τῶν τριάκοντα, οἱ εἰκοσιεννέα αἰῶνες συνενέγκαντές τι ἕκαστος ἐλάχιστον, κατεσκεύασαν τὸν Χριστόν: καὶ τοῦτον δὲ ἀρσενόθηλυν πάλιν λέγουσιν. Ἆρα ἔστι τι τούτων ἀσεβέστερον; ἔστι τι τούτων ἀθλιώτερον; Ἐγὼ διηγοῦμαί σοι τὴν πλάνην, ἵνα μειζόνως αὐτοὺς μισήσῃς. Φεῦγε οὖν τὴν ἀσέβειαν, μηδὲ χαίρειν λέγε τῷ τοιούτῳ, ἵνα μὴ κοινωνήσῃς τοῖς ἔργοις τοῖς ἀκάρποις τοῦ σκότους: καὶ μήτε πολυπραγμονήσῃς, μήτε εἰς λόγους αὐτοῖς ἐλθεῖν θελήσῃς.

Καὶ μίσει μὲν πάντας αἱρετικοὺς, ἐξαιρέτως δὲ τὸν τῆς μανίας ἐπώνυμον, τὸν πρώην ἐπὶ Πρόβου βασιλέως ἀρξάμενον. Πρὸ γὰρ ὅλων ἑβδομήκοντα ἐτῶν ἡ πλάνη, καί εἰσι μέχρι τοῦ νῦν ἄνθρωποι αὐτοῖς ὀφθαλμοῖς θεωρήσαντες ἐκεῖνον. Ἀλλ' οὐχ ὅτι πρὸ ὀλίγου χρόνου ἦν, διὰ τοῦτο μίσει: ἀλλὰ διὰ τὰ δυσσεβῆ δόγματα μίσει τὸν τῆς κακίας ἐργάτην, τὸ δοχεῖον παντὸς ῥύπου, τὸν πάσης αἱρέσεως βόρβορον ὑποδεξάμενον. Φιλοτιμούμενος γὰρ ἐν κακοῖς ἐξαίρετος γενέσθαι, τὰ πάντων λαβὼν, καὶ μίαν αἵρεσιν πεπληρωμένην βλασφημιῶν καὶ πάσης παρανομίας συστησάμενος, λυμαίνεται τὴν ἐκκλησίαν, (μᾶλλον δὲ τοὺς ἐκτὸς τῆς ἐκκλησίας) ὡς λέων περιπατῶν καὶ καταπίνων. Μὴ πρόσεχε αὐτῶν τῇ χρηστολογίᾳ, μηδὲ τῇ νομιζομένῃ ταπεινοφροσύνῃ: ὄφεις γάρ εἰσι γεννήματα ἐχιδνῶν. Καὶ Ἰούδας ἔλεγε, Χαῖρε Ῥαββὶ, καὶ προεδίδου. Μὴ τοῖς φιλήμασι πρόσεχε, ἀλλὰ τὸν ἰὸν φυλάσσου.

Καὶ ἵνα μὴ μάτην δοκῶμεν αὐτοῦ κατηγορεῖν, ἐν παρεξόδῳ τίς ἐστιν οὗτος ὁ Μάνης εἴπωμεν, καὶ τί διδάσκει ἐκ μέρους: ὅλον γὰρ αὐτοῦ τὸν βόρβορον, οὐδ' ὁ πᾶς αἰὼν κατ' ἀξίαν διηγήσεται. Μνημονευέσθω δὲ ταῦτα παρὰ σοὶ εἰς εὔκαιρον βοήθειαν, ἅπερ εἴρηται μὲν καὶ τοῖς πρὸ τούτου, λεχθήσεται δὲ καὶ τοῖς νῦν: ἵνα οἱ μὲν ἀγνοοῦντες μάθωσιν, οἱ δὲ εἰδότες ὑπομνησθῶσιν. Οὐκ ἔστιν ἀπὸ χριστιανῶν ὁ Μάνης, μὴ γένοιτο: οὐδὲ κατὰ τὸν Σίμωνα ἐξεβλήθη τῆς Ἐκκλησίας, οὔτε αὐτὸς οὔτε οἱ πρὸ αὐτοῦ διδάσκοντες: κλέπτης γάρ ἐστιν ἀλλοτρίων κακῶν, ἐξιδιοποιούμενος τὰ κακά. Πῶς δὲ καὶ τίνα τρόπον, ἀκουστέον.

Σκυθιανός τις ἦν ἐν Αἰγύπτῳ, Σαρακηνὸς τὸ γένος, οὐδὲν κοινὸν οὔτε πρὸς Ἰουδαϊσμὸν οὔτε πρὸς Χριστιανισμὸν κεκτημένος. Οὗτος τὴν Ἀλεξάνδρειαν οἰκήσας, καὶ τὸν Ἀριστοτελικὸν μιμησάμενος βίον, τέσσαρας βίβλους συνέταξε, μίαν καλουμένην Εὐαγγέλιον, οὐ Χριστοῦ πράξεις περιέχουσαν, ἀλλ' ἁπλῶς μόνον τὴν προσηγορίαν: καὶ μίαν ἄλλην καλουμένην Κεφαλαίων: καὶ μίαν τρίτην, Μυστηρίων: καὶ τετάρτην, ἣν νῦν περιφέρουσι, Θησαυρόν. Μαθητὴς δὲ ἦν τούτου Τερέβινθος ὀνόματι. Ἀλλὰ τὸν προῃρημένον Σκυθιανὸν ἐλθεῖν εἰς τὴν Ἰουδαίαν καὶ λυμήνασθαι τὴν χώραν, νόσῳ θανατώσας ὁ Κύριος, ἔπαυσε τὴν λοιμώδη κατάστασιν.

Ὁ δὲ τῆς κακίας μαθητὴς Τερέβινθος, κληρονόμος ὢν τοῦ χρυσοῦ καὶ τῶν βιβλίων καὶ τῆς αἱρέσεως, παραγενόμενος ἐν τῇ Παλαιστίνῃ, καὶ ἐν τῇ Ἰουδαίᾳ γνωριζόμενος καὶ καταγινωσκόμενος, ἔκρινεν εἰς τὴν Περσίδα μετελθεῖν. Ἵνα δὲ μὴ ἐκ τῆς προσηγορίας κἀκεῖ γνωρίζηται, Βουδδᾶν μετωνόμασεν ἑαυτόν. Ἀλλ' εἶχεν ἐκεῖ καὶ τοὺς ἀνταγωνιστὰς, τοὺς τοῦ Μίθρα: καὶ πολλῶν λόγων κινουμένων καὶ διαπληκτισμῶν, ἠλέγχετο. Καὶ πέρας συνελαυνόμενος, προσφεύγει τινὶ χήρᾳ. Εἶτα ἐπὶ δώματος ἀνελθὼν, καὶ προσκαλεσάμενος τοὺς ἀερίους δαίμονας, οὓς οἱ Μανιχαῖοι μέχρι σήμερον ἐπὶ τῆς μυσαρᾶς αὐτῶν ἰσχάδος ἐπικαλοῦνται: γενόμενος θεόπληκτος καὶ καταβληθεὶς ἀπὸ τοῦ δώματος, ἐξέψυξε: καὶ οὕτως ἐξεκόπη τὸ θηρίον δεύτερον.

Ἀλλ' ἔμεινε τὰ ὑπομνηστικὰ τῆς ἀσεβείας βιβλία: καὶ κληρονόμος ἦν ἡ χήρα καὶ τῶν βιβλίων καὶ τῶν χρημάτων. Μήτε δὲ συγγενέα, μήτε [δὲ] ἕτερόν τινα ἔχουσα, ἔκρινεν ἐκ τῶν χρημάτων ἀγοράσαι παῖδα Κούβρικον λεγόμενον: καὶ τοῦτον εἰς υἱοθεσίαν λαβοῦσα, ἐπαίδευσε τοῖς Περσῶν μαθήμασιν ὡς υἱὸν, καὶ ὤξυνε κατὰ τῆς ἀνθρωπότητος κακὸν βέλος. Καὶ Κούβρικος ὁ κακὸς οἰκέτης εἰς μέσον φιλοσόφων ἤκμαζε: καὶ τελευτησάσης τῆς χήρας, ἐκληρονόμησε τὰ χρήματα καὶ τὰ βιβλία. Εἶτα, ἵνα μὴ τὸ τῆς δουλείας τοῦ Κουβρίκου ὄνομα ἐπονείδιστον ᾖ, ἀντὶ Κουβρίκου Μάνην ἑαυτὸν ἐπωνόμασεν, ὅπερ κατὰ τὴν Περσῶν διάλεκτον τὴν ὁμιλίαν δηλοῖ. Ἐπειδὴ γὰρ διαλεκτικὸς ἐδόκει τις εἶναι, Μάνην ἑαυτὸν ἐπωνόμασεν, οἱονεὶ ὁμιλητήν τινα ἄριστον. Ἀλλ' ἐκεῖνος μὲν εὐδοξίαν ἑαυτῷ κατὰ τὴν Περσῶν γλῶσσαν ἐπραγματεύσατο: ἡ δὲ τοῦ Θεοῦ οἰκονομία καὶ ἄκοντα αὐτὸν ἑαυτοῦ κατήγορον ἐποίει γενέσθαι: ἵνα ἐν Περσίδι νομίσας ἑαυτὸν τιμᾷν, παρ' Ἕλλησι μανίας ἑαυτὸν καταγγέλλῃ ἐπώνυμον.

Ἐτόλμα δὲ λέγειν ἑαυτὸν εἶναι τὸν Παράκλητον). Καὶ γέγραπται: Ὃς δ' ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν. Ἐβλασφήμησεν οὖν, Πνεῦμα ἅγιον ἑαυτὸν εἰπών. Ὁ ἐκείνοις κοινωνῶν, βλεπέτω μετὰ τίνων ἑαυτὸν ἐντάσσει. Ἐσάλευσεν ὁ οἰκέτης τὴν οἰκουμένην, ἐπειδὴ διὰ τριῶν σείεται ἡ γῆ: καὶ τὸ τέταρτον οὐ δύναται φέρειν, ἐὰν οἰκέτης βασιλεύσῃ. Καὶ μέσος ἐλθὼν, λοιπὸν τὰ ὑπὲρ ἄνθρωπον ἐπηγγέλλετο. Ἐνόσει τοῦ βασιλέως Περσῶν ὁ υἱός: καὶ ἰατρῶν δαψίλεια παρῆν. Ἀλλ' ὁ Μάνης ἐπηγγείλατο διὰ προσευχῆς ὡσανεὶ εὐσεβὴς κατορθώσειν. Ἀπέστησαν οἱ ἰατροὶ, συναπέστη τοῦ παιδὸς ἡ ζωή: ἠλέγχθη ἡ ἀσέβεια τοῦ ἀνδρός. Καὶ δέσμιος ἦν ὁ δὴ φιλόσοφος, εἰς φυλακὴν, οὐ διὰ τὸ περὶ ἀληθείας ἐλέγξαι τὸν βασιλέα, βληθείς: οὐ διὰ τὸ καταλῦσαι τὰ εἴδωλα, ἀλλὰ διὰ τὸ ἐπαγγείλασθαι σώζειν, καὶ ψεύσασθαι: μᾶλλον δὲ εἰ δεῖ τἀληθὲς εἰπεῖν, διὰ τὸ φονεῦσαι. Τὸν γὰρ δυνάμενον διὰ τῆς ἰατρικῆς ἐπιμελείας σωθῆναι, οὗτος τοὺς ἰατροὺς ἀποστήσας ἐφόνευσε, τῇ ἀμελείᾳ θανατώσας.

Ἐμοῦ δὲ λέγοντος τὰ περὶ αὐτοῦ πάμπολλα κακὰ, μέμνησο πρῶτον τὴν βλασφημίαν: δεύτερον, τὴν δουλείαν: οὐχ ὅτι αἰσχύνη ἡ δουλεία, ἀλλ' ὅτι τὸ δοῦλον ὄντα ἐλευθερίαν πλάττεσθαι, κακόν: τρίτον, τὸ ψεῦδος τῆς ἐπαγγελίας: καὶ τέταρτον, τοῦ παιδὸς τὸν φόνον: καὶ πέμπτον, τὴν αἰσχύνην τῆς φυλακῆς. Καὶ οὐκ ἦν γε αἰσχύνη τῆς φυλακῆς μόνον, ἀλλὰ καὶ ἡ ἐκ τῆς φυλακῆς φυγή. Ὁ γὰρ λέγων ἑαυτὸν Παράκλητον καὶ τῆς ἀληθείας ἀγωνιστὴν, ἔφευγεν. Οὐκ ἦν διάδοχος Ἰησοῦ τοῦ ἑτοίμως ἐρχομένου εἰς τὸν σταυρόν: ἀλλ' οὗτος ἐναντίος ἦν, φυγάς. Εἶτα ὁ βασιλεὺς Περσῶν ἐκέλευσεν ἀπαχθῆναι τοὺς δεσμοφύλακας. Αἴτιος ὁ Μάνης δι' ὑπερηφανίαν θανάτου τῷ παιδὶ, καὶ αἴτιος θανάτου τῶν δεσμοφυλάκων διὰ τὴν φυγήν. Ὁ οὖν παραίτιος θανάτου, οὗτος ἆρα προσκυνεῖσθαι ὀφείλει; Οὐκ ἔδει μιμήσασθαι Ἰησοῦν καὶ εἰπεῖν, Εἰ ἐμὲ ζητεῖτε, ἄφετε τούτους ὑπάγειν; Οὐκ ἔδει κατὰ τὸν Ἰωνᾶν εἰπεῖν, Ἄρατέ με καὶ βάλλετε εἰς τὴν θάλασσαν: δι' ἐμὲ γὰρ ὁ κλύδων οὗτος;

Φεύγει ἐκ τῆς φυλακῆς, καὶ ἔρχεται εἰς τὴν Μεσοποταμίαν: ἀλλ' ἀπαντᾷ αὐτῷ ὅπλον δικαιοσύνης Ἀρχέλαος ἐπίσκοπος. Καὶ ἐπὶ φιλοσόφων κριτῶν ἐλέγξας, ἀκροατήριον Ἑλληνικὸν συστησάμενος, ἵνα μὴ χριστιανῶν κρινάντων δοκῶσιν οἱ κριταὶ χαρίζεσθαι: Λέγε, φησὶν, ὁ Ἀρχέλαος πρὸς τὸν Μάνην, ὃ κηρύσσεις. Ὁ δὲ [ὡς] τάφον ἀνεῳγμένον ἔχων τὸ στόμα, ἀπὸ βλασφημίας πρῶτον τοῦ ποιητοῦ τῶν ἁπάντων ἤρξατο φάσκων: Ὁ τῆς παλαιᾶς Θεὸς κακῶν ἐστιν εὑρετὴς, λέγων περὶ ἑαυτοῦ, Ἐγὼ ὁ Θεὸς πῦρ καταναλίσκον. Ὁ δὲ σοφὸς Ἀρχέλαος ὑπεξέλυσε τὴν βλασφημίαν, εἰπών: Εἰ ὁ τῆς παλαιᾶς Θεὸς, κατὰ τὸν σὸν λόγον, πῦρ ἑαυτὸν λέγει, τίνος υἱός ἐστιν ὁ λέγων, Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν; Εἰ μέμφῃ τὸν λέγοντα, Κύριος θανατοῖ καὶ ζωογονεῖ: διὰ τί τιμᾷς Πέτρον, τὴν Ταβιθὰν μὲν ἐγείραντα, τὴν δὲ Σαπφείραν θανατώσαντα; Εἰ δὲ καὶ μέμφῃ, ὅτι πῦρ ἡτοίμασε: διὰ τί οὐ μέμφῃ τὸν λέγοντα, Πορεύεσθε [ἀπ' ἐμοῦ] εἰς τὸ πῦρ τὸ αἰώνιον; Εἰ μέμφῃ τὸν λέγοντα, Ἐγὼ Θεὸς ποιῶν εἰρήνην καὶ κτίζων κακά: ἐξήγησαι πῶς λέγει Ἰησοῦς, Οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν. Ἀμφοτέρων γὰρ τὰ ἴσα λεγόντων, δυοῖν θάτερον: ἢ ἀμφότεροι καλοὶ διὰ τὴν ὁμολεξίαν: ἢ εἰ ἀνέγκλητος Ἰησοῦς ταῦτα λέγων, διὰ τί ψέγεις τὸν τὰ ὅμοια ἐν τῇ παλαιᾷ λέγοντα;

Εἶτα ὁ Μάνης πρὸς τοῦτον λέγει: Καὶ ποῖος Θεὸς τυφλοῖ; Παῦλος γάρ ἐστιν ὁ λέγων: Ἐν οἷς ὁ Θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου. Ὁ δὲ Ἀρχέλαος καλῶς ὑποκρούσας, Προανάγνωθί, φησιν, ὀλίγον. Εἰ δὲ καὶ κεκαλυμμένον ἐστὶ τὸ εὐαγγέλιον ἡμῶν, ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον. Ὁρᾷς, ὅτι ἐν τοῖς ἀπολλυμένοις κεκάλυπται; Οὐ δεῖ γὰρ διδόναι τὰ ἅγια τοῖς κυσίν. Εἶτα, ἆρα μόνος ὁ τῆς παλαιᾶς Θεὸς ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων; Ἰησοῦς δὲ αὐτὸς οὐκ εἴρηκε, Διὰ τοῦτο αὐτοῖς ἐν παραβολαῖς λαλῶ, ἵνα βλέποντες μὴ βλέπωσι; Μὴ μισῶν αὐτοὺς, ἐβούλετο μὴ βλέπειν; ἢ διὰ τὸ ἀνάξιον, ἐπειδὴ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν; Ὅπου γὰρ αὐτοπροαίρετος πονηρία, ἐκεῖ καὶ ἀποχὴ τῆς χάριτος. Τῷ γὰρ ἔχοντι δοθήσεται: ἀπὸ δὲ τοῦ μὴ ἔχοντος, καὶ ὃ δοκεῖ ἔχειν ἀρθήσεται.

Εἰ δὲ δεῖ, καὶ ὥς τινες ἐξηγοῦνται, τοῦτο εἰπεῖν: οὐ φαῦλον γὰρ τὸ ῥῆμα: εἰ καὶ ἐτύφλωσε τῶν ἀπίστων τὰ νοήματα, ἐπὶ καλῷ ἐτύφλωσεν, ἵνα εἰς τὰ ἀγαθὰ ἀναβλέψωσιν. Οὐ γὰρ εἶπεν, Ἐτύφλωσεν αὐτῶν τὴν ψυχήν: ἀλλὰ, τὰ νοήματα τῶν ἀπίστων. Τὸ δὲ λεγόμενον, τοιοῦτόν ἐστι: τύφλωσον τοῦ πόρνου τὰ πορνικὰ νοήματα, καὶ σέσωσται ὁ ἄνθρωπος. Τύφλωσον τοῦ λῃστοῦ τὸ ἁρπακτικὸν καὶ λῃστρικὸν, καὶ σέσωσται ὁ ἄνθρωπος. Ἀλλ' οὐ θέλεις οὕτω νοῆσαι: ἔστι καὶ ἄλλη ἐξήγησις. Τυφλοῖ καὶ ὁ ἥλιος τοὺς ἀμβλυωποῦντας: καὶ οἱ ὀφθαλμιῶντες τυφλοῦνται, βλαπτόμενοι ὑπὸ τοῦ φωτός: οὐχ ὅτι τυφλωτικός [ἐστιν] ὁ ἥλιος, ἀλλ' ὅτι ἡ ὑπόστασις τῶν ὀμμάτων οὐ βλέπει. Οὕτω καὶ οἱ ἄπιστοι, νοσοῦντες τὰς καρδίας, οὐ δύνανται ἐνιδεῖν τῆς θεότητος ταῖς ἀκτῖσιν. Καὶ οὐκ εἶπεν, Ἐτύφλωσε τὰ νοήματα, εἰς τὸ μὴ ἀκοῦσαι τὸ εὐαγγέλιον: ἀλλ', εἰς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τῆς δόξης τοῦ εὐαγγελίου τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Τὸ μὲν γὰρ ἀκοῦσαι τοῦ εὐαγγελίου, πᾶσιν ἐφίεται: ἡ δόξα δὲ τοῦ εὐαγγελίου, τοῖς Χριστοῦ γνησίοις μόνοις ἀφώρισται. Ἔλεγεν ὁ Κύριος τοῖς μὲν ἀκοῦσαι μὴ δυναμένοις ἐν παραβολαῖς: τοῖς δὲ μαθηταῖς ἐπέλυε κατ' ἰδίαν τὰς παραβολάς. Ὁ αὐγασμὸς [γὰρ] τῆς δόξης τοῖς πεφωτισμένοις, ἡ τύφλωσις τοῖς ἀπίστοις. Ταῦτα τὰ μυστήρια, ἃ νῦν ἡ Ἐκκλησία διηγεῖταί σοι τῷ ἐκ κατηχουμένων μεταβαλλομένῳ, οὐκ ἔστιν ἔθος ἐθνικοῖς διηγεῖσθαι. Οὐ γὰρ ἐπὶ ἐθνικῷ τὰ περὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος διηγούμεθα μυστήρια, οὐδὲ περὶ τῶν μυστηρίων ἐπὶ κατηχουμένων λευκῶς λαλοῦμεν: ἀλλὰ [πολλὰ] πολλάκις λέγομεν ἐπικεκαλυμμένως, ἵνα οἱ εἰδότες πιστοὶ νοήσωσι, καὶ οἱ μὴ εἰδότες μὴ βλαβῶσι.

Τούτοις καὶ ἄλλοις πλείοσιν ἀνετρέπετο ὁ δράκων: τοιαύταις συμπλοκαῖς κατεπάλαισε τὸν Μάνην ὁ Ἀρχέλαος. Φεύγει πάλιν καὶ ἐντεῦθεν, ὁ ἐκ τῆς φυλακῆς φυγών: καὶ τὸν ἀνταγωνιστὴν διαδρὰς, ἔρχεται ἐπὶ κώμην εὐτελεστάτην, κατὰ τὸν ὄφιν τὸν ἐν παραδείσῳ καταλιπόντα τὸν Ἀδὰμ καὶ τῇ Εὔᾳ προσελθόντα. Ἀλλ' ὁ καλὸς ποιμὴν Ἀρχέλαος τῶν προβάτων προνοῶν, ἀκούσας τὴν φυγὴν, εὐθέως δρομαῖος ἐπὶ τὴν τοῦ λύκου ἠπείγετο ζήτησιν. Ὁ δὲ Μάνης ἰδὼν ἐξαίφνης τὸν ἀντίδικον, ἐξεπήδησε καὶ ἔφυγεν: ἔφυγε δὲ τὴν τελευταίαν φυγήν. Οἱ γὰρ τοῦ τῶν Περσῶν βασιλέως ὑπασπισταὶ πανταχοῦ διερευνώμενοι, καταλαμβάνουσι τὸν φυγάδα: καὶ ἣν ὤφειλεν ἐπὶ τοῦ Ἀρχελάου λαβεῖν ἀπόφασιν, ταύτην ἐπιφέρουσιν αὐτῷ οἱ τοῦ βασιλέως ὑπασπισταί. Συλλαμβάνεται ὁ Μάνης, ὃν προσκυνοῦσιν οἱ αὐτοῦ μαθηταὶ, καὶ ἄγεται πρὸς τὸν βασιλέα. Ὠνείδισεν ὁ βασιλεὺς αὐτῷ τὸ ψεῦδος καὶ τὴν φυγήν: ἐχλεύασε τὴν δουλείαν: ἐξεδίκησε τοῦ παιδὸς τὸν φόνον: κατέκρινε καὶ διὰ τὸν τῶν δεσμοφυλάκων φόνον. Ἐκδαρῆναι τὸν Μάνην Περσικῷ νόμῳ προστάττει. Καὶ τὸ μὲν λοιπὸν σῶμα θηρίων παρεδόθη βορᾷ: τὸ δὲ τῆς κακίστης γνώμης δοχεῖον τὸ δέρμα, θυλάκου δίκην πρὸ τῶν πυλῶν ἀνηρτήθη. Ὁ τὸν Παράκλητον ἑαυτὸν λέγων, καὶ τὰ μέλλοντα εἰδέναι ἐπαγγελλόμενος, τὴν ἰδίαν φυγὴν καὶ τὴν κατάληψιν οὐκ ἔγνω.

Τούτου μαθηταὶ τρεῖς γεγόνασι, Θωμᾶς καὶ Βαδδᾶς καὶ Ἑρμᾶς. Μηδεὶς ἀναγινωσκέτω τὸ κατὰ Θωμᾶν εὐαγγέλιον: οὐ γάρ ἐστιν ἑνὸς τῶν δώδεκα ἀποστόλων, ἀλλ' ἑνὸς τῶν κακῶν τριῶν τοῦ Μάνου μαθητῶν. Μηδεὶς προσφερέσθω τοῖς ψυχοφθόροις Μανιχαίοις, τοῖς ἀχύρων ὕδασι τὸ στυγνὸν τῆς νηστείας προσποιουμένοις: τοῖς διαβάλλουσι μὲν τὸν τῶν βρωμάτων ποιητὴν, τὰ κάλλιστα δὲ τῶν βρωμάτων λαιμαργοῦσι: τοῖς διδάσκουσιν, ὅτι ὁ τήνδε τὴν βοτάνην ἐκτίλλων, εἰς αὐτὴν μεταβάλλεται. Εἰ γὰρ ὁ ἐκτέμνων βοτάνας ἤ τι τῶν λαχάνων, εἰς τοῦτο μεταβάλλεται, γεωργοὶ καὶ κηπουρῶν παῖδες εἰς πόσα μεταβληθήσονται; Κατὰ τοσούτων ὁ κηπουρὸς ἤνεγκε τὴν δρεπάνην, ὡς ὁρῶμεν: εἰς ποῖα ἆρα μεταβάλλεται; Γέλωτος ἀληθῶς τὰ διδάγματα καὶ καταγνώσεως πλήρη καὶ αἰσχύνης. Ὁ αὐτὸς ἀνὴρ ποιμὴν ὢν προβάτων, καὶ πρόβατον ἔθυσε καὶ λύκον ἀπέκτεινεν: εἰς ποῖον ἆρα μεταβάλλεται; Πολλοὶ τῶν ἀνθρώπων ἰχθύας ἐσαγήνευσαν, καὶ ὄρνεα ἴξευσαν: εἰς ποῖον ἆρα μεταβάλλονται οἱ τῆς ἁρπαγῆς;

Ἀργίας ἔκγονοι Μανιχαῖοι, οἱ μὴ ἐργαζόμενοι καὶ τὰ τῶν ἐργαζομένων κατεσθίοντες: οἱ τοὺς προσφέροντας αὐτοῖς τὰ βρώματα μειδιῶσι προσώποις δεχόμενοι, καὶ ἀντὶ εὐλογιῶν κατάρας ἀποδίδοντες. Ὅταν γάρ τις αὐτοῖς [τι] προσενέγκῃ ἀνόητος, Μικρὸν ἔξω, φησὶ, στῆθι, καὶ εὐλογήσω σε. Εἶτα δεξάμενος εἰς χεῖρας τὸν ἄρτον, (ὡς οἱ ἐξ αὐτῶν μετανοήσαντες ἐξωμολογήσαντο), Ἐγώ σε οὐκ ἐποίησά, φησιν ὁ Μανιχαῖος τῷ ἄρτῳ: καὶ κατάρας πέμπει εἰς τὸν ὕψιστον, καὶ καταρᾶται τὸν πεποιηκότα, καὶ οὕτως ἐσθίει τὸ πεποιημένον. Εἰ μισεῖς τὰς τροφὰς, τί μειδιῶν τῷ προσώπῳ ἀπέβλεψας τῷ προσενέγκαντι; Εἰ τῷ ἐνέγκαντι ἔχεις χάριν, διὰ τί πέμπεις τῷ κατασκευάσαντι καὶ δημιουργήσαντι Θεῷ τὴν βλασφημίαν; Καὶ πάλιν, Ἐγώ σε οὐκ ἔσπειρά, φησι: σπαρείη ὁ σπείρας σε. Ἐγώ σε οὐκ ἐθέρισα δρεπάνοις: ἐκθερισθείη ὁ θερίσας σε. Ἐγώ σε πυρὶ οὐκ ὤπτησα: ὀπτηθείη ὁ ὀπτήσας σε. Καλὰ τὰ ἀμοιβαῖα τῆς χάριτος.

Μεγάλα μὲν κακὰ καὶ ταῦτα, ἀλλ' ἔτι μικρὰ πρὸς τὰ ἄλλα. Οὐ τολμῶ ἐπὶ ἀνδρῶν καὶ γυναικῶν τὸ λουτρὸν αὐτῶν διηγήσασθαι. Οὐ τολμῶ εἰπεῖν, τίνι ἐμβάπτοντες τὴν ἰσχάδα, διδόασι τοῖς ἀθλίοις. Διὰ συσσήμων δὲ μόνον δηλούσθω. Ἄνδρες γὰρ τὰ ἐν τοῖς ἐνυπνιασμοῖς ἐνθυμείσθωσαν, καὶ γυναῖκες τὰ ἐν ἀφέδροις. Μιαίνομεν ἀληθῶς καὶ τὸ στόμα, ταῦτα λέγοντες. Μὴ Ἕλληνες τούτων μυσαρώτεροι; μὴ Σαμαρεῖται τούτων ἀθεώτεροι; μὴ Ἰουδαῖοι τούτων ἀσεβέστεροι; μὴ οἱ πορνεύοντες τούτων ἀκαθαρτότεροι; Ὁ μὲν γὰρ πορνεύσας, πρὸς μίαν ὥραν δι' ἐπιθυμίαν τελεῖ τὴν πρᾶξιν: καταγινώσκων δὲ τῆς πράξεως, ὡς μιανθεὶς οἶδε λουτρῶν ἐπιδεόμενος, καὶ γινώσκει τῆς πράξεως τὸ μυσαρόν. Ὁ δὲ Μανιχαῖος θυσιαστηρίου μέσον, οὗ νομίζει, τίθησι ταῦτα, καὶ μιαίνει καὶ τὸ στόμα καὶ τὴν γλῶσσαν. Παρὰ τοιούτου στόματος, ἄνθρωπε, δέχῃ διδασκαλίαν; Τοῦτον ὅλως ἀπαντήσας ἀσπάζῃ φιλήματι; Ἆρα χωρὶς τῆς λοιπῆς ἀσεβείας οὐ φεύγεις τὸ μεμολυσμένον, καὶ τοὺς ἀκολάστων χείρονας, τοὺς πάσης προεστώσης μυσαρωτέρους;

Παραγγέλλει ταῦτα ἡ Ἐκκλησία καὶ διδάσκει, καὶ ἅπτεται βορβόρων, ἵνα σὺ μὴ βορβορωθῇς. Λέγει τὰ τραύματα, ἵνα μὴ σὺ τραυματισθῇς. Ἀρκεῖ δέ σοι τὸ εἰδέναι μόνον: τὸ δὲ πείρᾳ παραλαβεῖν ἀπέχου. Βροντᾷ ὁ Θεὸς, καὶ πάντες τρέμομεν: κἀκεῖνοι βλασφημοῦσιν. Ἀστράπτει ὁ Θεὸς, καὶ πάντες εἰς γῆν ἐπικλίνομεν: κἀκεῖνοι περὶ οὐρανὸν τὰς δυσφήμους ἔχουσι γλώσσας. Ἰησοῦς λέγει περὶ τοῦ Πατρὸς [αὐτοῦ], Ὅστις τὸν ἥλιον αὐτοῦ ἀνατέλλει ἐπὶ δικαίους καὶ ἀδίκους, καὶ βρέχει ἐπὶ ἀγαθοὺς καὶ πονηρούς. Κἀκεῖνοι λέγουσιν, ὅτι οἱ ὑετοὶ ἐξ ἐρωτικῆς μανίας γίνονται. Καὶ τολμῶσι λέγειν, ὅτι ἐστί τις παρθένος ἐν οὐρανῷ εὐειδὴς μετὰ νεανίσκου εὐειδοῦς: καὶ κατὰ τὸν τῶν καμήλων ἢ λύκων καιρὸν, τοὺς τῆς αἰσχρᾶς ἐπιθυμίας καιροὺς ἔχειν: καὶ κατὰ τὸν τῶν χειμώνων καιρὸν, μανιωδῶς αὐτὸν ἐπιτρέχειν τῇ παρθένῳ, καὶ τὴν μὲν φεύγειν φασὶ, τὸν δὲ ἐπιτρέχειν: εἶτα ἐπιτρέχοντα ἱδροῦν: ἀπὸ δὲ τῶν ἰδρώτων αὐτοῦ εἶναι τὸν ὑετόν. Ταῦτα γέγραπται ἐν ταῖς τῶν Μανιχαίων βίβλοις. Ταῦτα ἡμεῖς ἀνεγνώκαμεν, ἀπιστοῦντες τοῖς λέγουσιν. Ὑπὲρ γὰρ τῆς ὑμετέρας ἀσφαλείας, τὴν ἐκείνων ἀπώλειαν ἐπολυπραγμονήσαμεν.

Ἀλλὰ ῥύσαιτο ἡμᾶς ὁ Κύριος ἀπὸ τοιαύτης πλάνης. Δοθείη δὲ ὑμῖν ἔχθρα πρὸς τὸν δράκοντα: ἵνα ὥσπερ ἐκεῖνοι τηροῦσι τὴν πτέρναν, οὕτω καὶ ὑμεῖς αὐτῶν πατήσητε τὴν κεφαλήν. Μνημονεύετε τῶν λεγομένων: τίς συμφωνία τῶν σῶν πρὸς τὰ ἐκείνων; τί τὸ φῶς πρὸς τὸ σκότος, τί τὸ τῆς Ἐκκλησίας σεμνὸν, πρὸς τὸ [τῶν] Μανιχαίων μυσαρόν; Ὧδε τάξις, ὧδε ἐπιστήμη, ὧδε σεμνότης, ὧδε ἁγνεία: ὧδε καὶ τὸ ἐμβλέψαι γυναικὶ πρὸς ἐπιθυμίαν, κατάγνωσις. Ὧδε γάμος σεμνότητος, ὧδε ἐγκρατείας ὑπομονὴ, ὧδε παρθενίας ἰσάγγελον ἀξίωμα: ὧδε βρωμάτων μετοχὴ μετὰ εὐχαριστίας: ὧδε εὐγνωμοσύνη πρὸς τὸν τῶν ὅλων δημιουργόν. Ὧδε ὁ Πατὴρ τοῦ Χριστοῦ προσκυνεῖται: ὧδε φόβος καὶ τρόμος διδάσκεται τοῦ βρέχοντος: ὧδε τῷ βροντῶντι καὶ ἀστράπτοντι δοξολογίαν ἀναπέμπομεν.

Συναγελάζου τοῖς προβάτοις: φεῦγε τοὺς λύκους: τῆς Ἐκκλησίας μὴ ἀναχώρει. Μίσει καὶ τούς ποτε εἰς τὰ τοιαῦτα ὑποπτευθέντας: καὶ ἐὰν μὴ χρόνῳ καταλάβῃς αὐτῶν τὴν μετάνοιαν, μὴ προπετῶς σεαυτὸν ἐμπιστεύσῃς. Παρεδόθη σοι τῆς μοναρχίας ἡ ἀλήθεια. Γνώριζε τὰς βοτάνας τῶν μαθημάτων: γίνου δόκιμος τραπεζίτης, τὸ καλὸν κατέχων, ἀπὸ παντὸς εἴδους πονηροῦ ἀπεχόμενος. Εἰ δὲ καί ποτε τοιοῦτος γέγονας, μίσησον ἐπιγνοὺς τὴν πλάνην. Ἔστι γὰρ ὁδὸς σωτηρίας, ἐὰν ἀπεμέσῃς τὸν ἔμετον: ἐὰν ἀπὸ καρδίας μισήσῃς: ἐὰν ἀποστῇς αὐτῶν, μὴ χείλεσι μόνον, ἀλλὰ καὶ τῇ ψυχῇ: ἐὰν προσκυνήσῃς τὸν Πατέρα τοῦ Χριστοῦ, τὸν Θεὸν νόμου καὶ προφητῶν: ἐὰν γινώσκῃς τὸν ἀγαθὸν καὶ δίκαιον, ἕνα καὶ τὸν αὐτὸν ὄντα Θεόν. Ὃς πάντας ὑμᾶς συντηρήσειε, διαφυλάττων ὑμᾶς ἀπτώτους, ἀσκανδαλίστους, ἑδραίους ἐν τῇ πίστει, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.