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have confidence, let them submit to refutation». 5.18.11 And again in another place in his work, concerning the prophets of whom they boast, he adds these words: «If they deny that their prophets have received gifts, let them acknowledge this, that if they are convicted of having received them, they are not prophets, and we shall offer countless proofs of these things. But it is necessary that all the fruits of a prophet be tested. Does a prophet, tell me, dye his hair? Does a prophet paint his eyelids? Does a prophet love adornment? Does a prophet play at tables and with dice? Does a prophet lend money at interest? Let them acknowledge whether these things are permissible or not, and I will show that they have happened among them». 5.18.12 This same Apollonius, in the same work, relates that it was the fortieth year at the time of his writing since Montanus had begun his pretended prophecy, 5.18.13 and again he says that Zoticus, whom the former writer also mentioned, being present at Pepuza when Maximilla was pretending to prophesy, attempted to refute the spirit working in her, but was prevented by those who held her views. 5.18.14 He also mentions a certain Thraseas, one of the martyrs of that time. Furthermore, he says, as from tradition, that the Savior commanded his apostles not to depart from Jerusalem for twelve years, and he also uses testimonies from the Apocalypse of John, and relates that a dead man was raised by John himself in Ephesus by divine power, and he says some other things, by which he most fully and adequately refuted the error of the aforesaid heresy. So much for Apollonius. 5.19.1 Serapion makes mention of the works of Apollinarius against the said heresy, and it is reported that he became bishop of the church of Antioch after Maximinus in the times indicated; he mentions him in his own letter to Caricus and Pontius, in which, while he himself refutes the same heresy, he adds these words: 5.19.2 «And that you may know this also, that the working of this false order, which is called the new prophecy, is abominated by the whole brotherhood throughout the world, I have sent you also the writings of Claudius Apollinarius, the most blessed bishop who was in Hierapolis in Asia». 5.19.3 In this same letter of Serapion are also found the subscriptions of various bishops, one of whom has subscribed in this manner: «I, Aurelius Quirinius, a martyr, pray for your welfare», and another in this way: «I, Aelius Publius Julius, bishop of Debeltum, a colony of Thrace; as the God who is in heaven lives, the blessed Sotas of Anchialus wished to cast out the demon of Priscilla, and the hypocrites would not allow it». 5.19.4 And the autograph subscriptions of many other bishops who agreed with these are contained in the aforementioned writings. And such were the things concerning them; 5.20.1 But in opposition to those in Rome who were corrupting the sound rule of the church, Irenaeus composed various letters, one entitled To Blastus, on Schism, another To Florinus, on Monarchy, or that God is not the author of evils. For this man seemed to champion this opinion; on his account, as he was being drawn again into the error of Valentinus, the treatise On the Ogdoad was also composed by Irenaeus, in which he also indicates that he himself had received the first succession of the apostles. 5.20.2 There, at the end of the work, finding a most graceful note of his, we must necessarily include this also in this writing, which runs as follows: «I adjure you who will transcribe this book, by our Lord Jesus Christ and by his glorious coming, when he comes to judge the living and the dead, that you compare what you have transcribed, and correct it carefully against this copy from which you have transcribed it; and you shall likewise transcribe this oath and place it in the copy». 5.20.3 And let these things be profitably said by him and recorded by us, so that

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θαρροῦσιν, ὑπομεινάτωσαν τὸν ἔλεγχον». 5.18.11 πάλιν τε αὖ ἐν ἑτέρῳ τόπῳ τοῦ συγγράμματος περὶ ὧν αὐχοῦσι προφητῶν ἐπιλέγει ταῦτα· «ἐὰν ἀρνῶνται δῶρα τοὺς προφήτας αὐτῶν εἰληφέναι, τοῦθ' ὁμολογησάτωσαν ὅτι ἐὰν ἐλεγχθῶσιν εἰληφότες, οὐκ εἰσὶ προφῆται, καὶ μυρίας ἀποδείξεις τούτων παραστήσομεν. ἀναγκαῖον δέ ἐστιν πάντας καρποὺς δοκιμάζεσθαι προφήτου. προφήτης, εἰπέ μοι, βάπτεται; προφήτης στιβίζεται; προφήτης φιλοκοσμεῖ; προφήτης τάβλαις καὶ κύβοις παίζει; προφήτης δανείζει; ταῦτα ὁμολογησάτωσαν πότερον ἔξεστιν ἢ μή, ἐγὼ δ' ὅτι γέγονεν παρ' αὐτοῖς, δείξω». 5.18.12 ὁ δ' αὐτὸς οὗτος Ἀπολλώνιος κατὰ τὸ αὐτὸ σύγγραμμα ἱστορεῖ ὡς ἄρα τεσσαρακοστὸν ἐτύγχανεν ἔτος ἐπὶ τὴν τοῦ συγγράμματος αὐτοῦ γραφὴν ἐξ οὗ τῇ προσποιήτῳ αὐτοῦ προφητείᾳ ὁ Μοντανὸς ἐπικεχείρηκεν, 5.18.13 καὶ πάλιν φησὶν ὡς ἄρα Ζωτικός, οὗ καὶ ὁ πρότερος συγγραφεὺς ἐμνημόνευσεν, ἐν Πεπούζοις προφητεύειν δὴ προσποιουμένης τῆς Μαξιμίλλης ἐπιστὰς διελέγξαι τὸ ἐνεργοῦν ἐν αὐτῇ πνεῦμα πεπείραται, ἐκωλύθη γε μὴν πρὸς τῶν τὰ ἐκείνης φρονούντων. 5.18.14 καὶ Θρασέα δέ τινος τῶν τότε μαρτύρων μνημονεύει. ἔτι δὲ ὡς ἐκ παραδόσεως τὸν σωτῆρά φησιν προστεταχέναι τοῖς αὐτοῦ ἀποστόλοις ἐπὶ δώδεκα ἔτεσιν μὴ χωρισθῆναι τῆς Ἱερουσαλήμ, κέχρηται δὲ καὶ μαρτυρίαις ἀπὸ τῆς Ἰωάννου Ἀποκαλύψεως, καὶ νεκρὸν δὲ δυνάμει θείᾳ πρὸς αὐτοῦ Ἰωάννου ἐν τῇ Ἐφέσῳ ἐγηγέρθαι ἱστορεῖ, καὶ ἄλλα τινά φησιν, δι' ὧν ἱκανῶς τῆς προειρημένης αἱρέσεως πληρέστατα διηύθυνεν τὴν πλάνην. ταῦτα καὶ ὁ Ἀπολλώνιος. 5.19.1 Τῶν δὲ Ἀπολιναρίου κατὰ τῆς δηλωθείσης αἱρέσεως μνήμην πεποίηται Σεραπίων, ὃν ἐπὶ τῶν δηλουμένων χρόνων μετὰ Μαξιμῖνον ἐπίσκοπον τῆς Ἀντιοχέων ἐκκλησίας γενέσθαι κατέχει λόγος· μέμνηται δ' αὐτοῦ ἐν ἰδίᾳ ἐπιστολῇ τῇ πρὸς Καρικὸν καὶ Πόντιον, ἐν ᾗ διευθύνων καὶ αὐτὸς τὴν αὐτὴν αἵρεσιν, ἐπιλέγει ταῦτα· 5.19.2 «ὅπως δὲ καὶ τοῦτο εἰδῆτε ὅτι τῆς ψευδοῦς ταύτης τάξεως τῆς ἐπικαλουμένης νέας προφητείας ἐβδέλυκται ἡ ἐνέργεια παρὰ πάσῃ τῇ ἐν κόσμῳ ἀδελφότητι, πέπομφα ὑμῖν καὶ Κλαυδίου Ἀπολιναρίου, τοῦ μακαριωτάτου γενομένου ἐν Ἱεραπόλει τῆς Ἀσίας ἐπισκόπου, γράμματα». 5.19.3 ἐν ταύτῃ δὲ τῇ τοῦ Σεραπίωνος ἐπιστολῇ καὶ ὑποσημειώσεις φέρονται διαφόρων ἐπισκόπων, ὧν ὁ μέν τις ὧδέ πως ὑποσεσημείωται· «Αὐρήλιος Κυρίνιος μάρτυς ἐρρῶσθαι ὑμᾶς εὔχομαι», ὁ δέ τις τοῦτον τὸν τρόπον· «Αἴλιος Πούπλιος Ἰούλιος ἀπὸ ∆εβελτοῦ κολωνίας τῆς Θρᾴκης ἐπίσκοπος· ζῇ ὁ θεὸς ὁ ἐν τοῖς οὐρανοῖς, ὅτι Σωτᾶς ὁ μακάριος ὁ ἐν Ἀγχιάλῳ ἠθέλησε τὸν δαίμονα τὸν Πρισκίλλης ἐκβαλεῖν, καὶ οἱ ὑποκριταὶ οὐκ ἀφῆκαν». 5.19.4 καὶ ἄλλων δὲ πλειόνων τὸν ἀριθμὸν ἐπισκόπων συμψήφων τούτοις ἐν τοῖς δηλωθεῖσιν γράμμασιν αὐτόγραφοι φέρονται σημειώσεις. καὶ τὰ μὲν κατὰ τούτους ἦν τοιαῦτα· 5.20.1 ἐξ ἐναντίας δὲ τῶν ἐπὶ Ῥώμης τὸν ὑγιῆ τῆς ἐκκλησίας θεσμὸν παραχαραττόντων, Εἰρηναῖος διαφόρους ἐπιστολὰς συντάττει, τὴν μὲν ἐπιγράψας Πρὸς Βλάστον περὶ σχίσματος, τὴν δὲ Πρὸς Φλωρῖνον περὶ μοναρχίας ἢ περὶ τοῦ μὴ εἶναι τὸν θεὸν ποιητὴν κακῶν. ταύτης γάρ τοι τῆς γνώμης οὗτος ἐδόκει προασπίζειν· δι' ὃν αὖθις ὑποσυρόμενον τῇ κατὰ Οὐαλεντῖνον πλάνῃ καὶ τὸ Περὶ ὀγδοάδος συντάττεται τῷ Εἰρηναίῳ σπούδασμα, ἐν ᾧ καὶ ἐπισημαίνεται τὴν πρώτην τῶν ἀποστόλων κατειληφέναι ἑαυτὸν διαδοχήν· 5.20.2 ἔνθα πρὸς τῷ τοῦ συγγράμματος τέλει χαριεστάτην αὐτοῦ σημείωσιν εὑρόντες, ἀναγκαίως καὶ ταύτην τῇδε καταλέξομεν τῇ γραφῇ, τοῦτον ἔχουσαν τὸν τρόπον· «ὁρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον τοῦτο κατὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ καὶ κατὰ τῆς ἐνδόξου παρουσίας αὐτοῦ, ἧς ἔρχεται κρῖναι ζῶντας καὶ νεκρούς, ἵνα ἀντιβάλῃς ὃ μετεγράψω, καὶ κατορθώσῃς αὐτὸ πρὸς τὸ ἀντίγραφον τοῦτο ὅθεν μετεγράψω, ἐπιμελῶς· καὶ τὸν ὅρκον τοῦτον ὁμοίως μεταγράψεις καὶ θήσεις ἐν τῷ ἀντιγράφῳ». 5.20.3 καὶ ταῦτα δὲ ὠφελίμως ὑπ' ἐκείνου λελέχθω πρὸς ἡμῶν τε ἱστορείσθω, ὡς ἂν