Chapter XVI.—Scripture the Criterion by Which Truth and Heresy are Distinguished.1840    [One of the most important testimonies of primitive antiquity. Elucidation III.]

But those who are ready to toil in the most excellent pursuits, will not desist from the search after truth, till they get the demonstration from the Scriptures themselves.

There are certain criteria common to men, as the senses; and others that belong to those who have employed their wills and energies in what is true,—the methods which are pursued by the mind and reason, to distinguish between true and false propositions.

Now, it is a very great thing to abandon opinion, by taking one’s stand between accurate knowledge and the rash wisdom of opinion, and to know that he who hopes for everlasting rest knows also that the entrance to it is toilsome “and strait.” And let him who has once received the Gospel, even in the very hour in which he has come to the knowledge of salvation, “not turn back, like Lot’s wife,” as is said; and let him not go back either to his former life, which adheres to the things of sense, or to heresies. For they form the character, not knowing the true God. “For he that loveth father or mother more than Me,” the Father and Teacher of the truth, who regenerates and creates anew, and nourishes the elect soul, “is not worthy of Me”—He means, to be a son of God and a disciple of God, and at the same time also to be a friend, and of kindred nature. “For no man who looks back, and puts his hand to the plough, is fit for the kingdom of God.”1841    Luke ix. 62.

But, as appears, many even down to our own time regard Mary, on account of the birth of her child, as having been in the puerperal state, although she was not. For some say that, after she brought forth, she was found, when examined, to be a virgin.1842    [A reference to the sickening and profane history of an apocryphal book, hereafter to be noted. But this language is most noteworthy as an absolute refutation of modern Mariolatry.]

Now such to us are the Scriptures of the Lord, which gave birth to the truth and continue virgin, in the concealment of the mysteries of the truth. “And she brought forth, and yet brought not forth,”1843    Tertullian, who treats of the above-mentioned topic, attributes these words to Ezekiel: but they are sought for in vain in Ezekiel, or in any other part of Scripture. [The words are not found in Ezekiel, but such was his understanding of Ezek. xliv. 2.] says the Scripture; as having conceived of herself, and not from conjunction. Wherefore the Scriptures have conceived to Gnostics; but the heresies, not having learned them, dismissed them as not having conceived.

Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts.1844    [2 Pet. iii. 16.] And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance; unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures.1845    [Nothing is Catholic dogma, according to our author, that is not proved by the Scriptures.]

As, then, if a man should, similarly to those drugged by Circe, become a beast; so he, who has spurned the ecclesiastical tradition, and darted off to the opinions of heretical men, has ceased to be a man of God and to remain faithful to the Lord. But he who has returned from this deception, on hearing the Scriptures, and turned his life to the truth, is, as it were, from being a man made a god.

For we have, as the source of teaching, the Lord, both by the prophets, the Gospel, and the blessed apostles, “in divers manners and at sundry times,”1846    Heb. i. 1. leading from the beginning of knowledge to the end. But if one should suppose that another origin1847    [Absolutely exclusive of any other source of dogma, than “the faith once delivered to the saints.” Jude 3; Gal. i. 6–9.] was required, then no longer truly could an origin be preserved.

He, then, who of himself believes the Scripture and voice of the Lord, which by the Lord acts to the benefiting of men, is rightly [regarded] faithful. Certainly we use it as a criterion in the discovery of things.1848    [τῆ κυριακῇ γραφῆ … αὐτῇ χρώμεθα κριτηρίῳ. Can anything be more decisive, save what follows?] What is subjected to criticism is not believed till it is so subjected; so that what needs criticism cannot be a first principle. Therefore, as is reasonable, grasping by faith the indemonstrable first principle, and receiving in abundance, from the first principle itself, demonstrations in reference to the first principle, we are by the voice of the Lord trained up to the knowledge of the truth.

For we may not give our adhesion to men on a bare statement by them, who might equally state the opposite. But if it is not enough merely to state the opinion, but if what is stated must be confirmed, we do not wait for the testimony of men, but we establish the matter that is in question by the voice of the Lord, which is the surest of all demonstrations, or rather is the only demonstration; in which knowledge those who have merely tasted the Scriptures are believers; while those who, having advanced further, and become correct expounders of the truth, are Gnostics. Since also, in what pertains to life, craftsmen are superior to ordinary people, and model what is beyond common notions; so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves, from faith persuade by demonstration.1849    [An absolute demonstration of the rule of Catholic faith against the Trent dogmas.]

And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature.

But the truth is not found by changing the meanings (for so people subvert all true teaching), but in the consideration of what perfectly belongs to and becomes the Sovereign God, and in establishing each one of the points demonstrated in the Scriptures again from similar Scriptures. Neither, then, do they want to turn to the truth, being ashamed to abandon the claims of self-love; nor are they able to manage their opinions, by doing violence to the Scriptures. But having first promulgated false dogmas to men; plainly fighting against almost the whole Scriptures, and constantly confuted by us who contradict them; for the rest, even now partly they hold out against admitting the prophetic Scriptures, and partly disparage us as of a different nature, and incapable of understanding what is peculiar to them. And sometimes even they deny their own dogmas, when these are confuted, being ashamed openly to own what in private they glory in teaching. For this may be seen in all the heresies, when you examine the iniquities of their dogmas. For when they are overturned by our clearly showing that they are opposed to the Scriptures,1850    [Opposition to the Scriptures is the self-refutation of false dogma.] one of two things may be seen to have been done by those who defend the dogma. For they either despise the consistency of their own dogmas, or despise the prophecy itself, or rather their own hope. And they invariably prefer what seems to them to be more evident to what has been spoken by the Lord through the prophets and by the Gospel, and, besides, attested and confirmed by the apostles.

Seeing, therefore, the danger that they are in (not in respect of one dogma, but in reference to the maintenance of the heresies) of not discovering the truth; for while reading the books we have ready at hand, they despise them as useless, but in their eagerness to surpass common faith, they have diverged from the truth. For, in consequence of not learning the mysteries of ecclesiastical knowledge, and not having capacity for the grandeur of the truth, too indolent to descend to the bottom of things, reading superficially, they have dismissed the Scriptures.1851    [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.] Elated, then, by vain opinion, they are incessantly wrangling, and plainly care more to seem than to be philosophers. Not laying as foundations the necessary first principles of things; and influenced by human opinions, then making the end to suit them, by compulsion; on account of being confuted, they spar with those who are engaged in the prosecution of the true philosophy, and undergo everything, and, as they say, ply every oar, even going the length of impiety, by disbelieving the Scriptures,1852    [See, e.g., Epochs of the Papacy, p. 469. New York, 1883.] rather than be removed from the honours of the heresy and the boasted first seat in their churches; on account of which also they eagerly embrace that convivial couch of honour in the Agape, falsely so called.

The knowledge of the truth among us from what is already believed, produces faith in what is not yet believed; which [faith] is, so to speak, the essence of demonstration. But, as appears, no heresy has at all ears to hear what is useful, but opened only to what leads to pleasure. Since also, if one of them would only obey the truth, he would be healed.

Now the cure of self-conceit (as of every ailment) is threefold: the ascertaining of the cause, and the mode of its removal; and thirdly, the training of the soul, and the accustoming it to assume a right attitude to the judgments come to. For, just like a disordered eye, so also the soul that has been darkened by unnatural dogmas cannot perceive distinctly the light of truth, but even overlooks what is before it.

They say, then, that in muddy water eels are caught by being blinded. And just as knavish boys bar out the teacher, so do these shut out the prophecies from their Church, regarding them with suspicion by reason of rebuke and admonition. In fact, they stitch together a multitude of lies and figments, that they may appear acting in accordance with reason in not admitting the Scriptures. So, then, they are not pious, inasmuch as they are not pleased with the divine commands, that is, with the Holy Spirit. And as those almonds are called empty in which the contents are worthless, not those in which there is nothing; so also we call those heretics empty, who are destitute of the counsels of God and the traditions of Christ; bitter, in truth, like the wild almond, their dogmas originating with themselves, with the exception of such truths as they could not, by reason of their evidence, discard and conceal.

As, then, in war the soldier must not leave the post which the commander has assigned him, so neither must we desert the post assigned by the Word, whom we have received as the guide of knowledge and of life. But the most have not even inquired, if there is one that we ought to follow, and who this is, and how he is to be followed. For as is the Word, such also must the believer’s life be, so as to be able to follow God, who brings all things to end from the beginning by the right course.

But when one has transgressed against the Word, and thereby against God; if it is through becoming powerless in consequence of some impression being suddenly made, he ought to see to have the impressions of reasons at hand. And if it is that he has become “common,” as the Scripture1853    An apocryphal Scripture probably. says, in consequence of being overcome the habits which formerly had sway by over him, the habits must be entirely put a stop to, and the soul trained to oppose them. And if it appears that conflicting dogmas draw some away, these must be taken out of the way, and recourse is to be had to those who reconcile dogmas, and subdue by the charm of the Scriptures such of the untutored as are timid, by explaining the truth by the connection of the Testaments.1854    [At every point in this chapter, the student may recognise the primitive rule of faith clearly established.]

But, as appears, we incline to ideas founded on opinion, though they be contrary, rather than to the truth. For it is austere and grave. Now, since there are three states of the soul—ignorance, opinion, knowledge—those who are in ignorance are the Gentiles, those in knowledge, the true Church, and those in opinion, the Heretics. Nothing, then, can be more clearly seen than those, who know, making affirmations about what they know, and the others respecting what they hold on the strength of opinion, as far as respects affirmation without proof.

They accordingly despise and laugh at one another. And it happens that the same thought is held in the highest estimation by some, and by others condemned for insanity. And, indeed, we have learned that voluptuousness, which is to be attributed to the Gentiles, is one thing; and wrangling, which is preferred among the heretical sects, is another; and joy, which is to be appropriated to the Church, another; and delight, which is to be assigned to the true Gnostic, another. And as, if one devote himself to Ischomachus, he will make him a farmer; and to Lampis, a mariner; and to Charidemus, a military commander; and to Simon, an equestrian; and to Perdices, a trader; and to Crobylus, a cook; and to Archelaus, a dancer; and to Homer, a poet; and to Pyrrho, a wrangler; and to Demosthenes, an orator; and to Chrysippus, a dialectician; and to Aristotle, a naturalist; and to Plato, a philosopher: so he who listens to the Lord, and follows the prophecy given by Him, will be formed perfectly in the likeness of the teacher—made a god going about in flesh.1855    [Strong as this language is, it is based on 2 Pet. i. 4.]

Accordingly, those fall from this eminence who follow not God whither He leads. And He leads us in the inspired Scriptures.

Though men’s actions are ten thousand in number, the sources of all sin are but two, ignorance and inability. And both depend on ourselves; inasmuch as we will not learn, nor, on the other hand, restrain lust. And of these, the one is that, in consequence of which people do not judge well, and the other that, in consequence of which they cannot comply with right judgments. For neither will one who is deluded in his mind be able to act rightly, though perfectly able to do what he knows; nor, though capable of judging what is requisite, will he keep himself free of blame, if destitute of power in action. Consequently, then, there are assigned two kinds of correction applicable to both kinds of sin: for the one, knowledge and clear demonstration from the testimony of the Scriptures; and for the other, the training according to the Word, which is regulated by the discipline of faith and fear. And both develop into perfect love. For the end of the Gnostic here is, in my judgment, twofold,—partly scientific contemplation, partly action.

Would, then, that these heretics would learn and be set right by these notes, and turn to the sovereign God! But if, like the deaf serpents, they listen not to the song called new, though very old, may they be chastised by God, and undergo paternal admonitions previous to the Judgment, till they become ashamed and repent, but not rush through headlong unbelief, and precipitate themselves into judgment.

For there are partial corrections, which are called chastisements, which many of us who have been in transgression incur, by falling away from the Lord’s people. But as children are chastised by their teacher, or their father, so are we by Providence. But God does not punish, for punishment is retaliation for evil. He chastises, however, for good to those who are chastised, collectively and individually.

I have adduced these things from a wish to avert those, who are eager to learn, from the liability to fall into heresies, and out of a desire to stop them from superficial ignorance, or stupidity, or bad disposition, or whatever it should be called. And in the attempt to persuade and lead to the truth those who are not entirely incurable, I have made use of these words. For there are some who cannot bear at all to listen to those who exhort them to turn to the truth; and they attempt to trifle, pouring out blasphemies against the truth, claiming for themselves the knowledge of the greatest things in the universe, without having learned, or inquired, or laboured, or discovered the consecutive train of ideas,—whom one should pity rather than hate for such perversity.

But if one is curable, able to bear (like fire or steel) the outspokenness of the truth, which cuts away and burns their false opinions, let him lend the ears of the soul. And this will be the case, unless, through the propensity to sloth, they push truth away, or through the desire of fame, endeavour to invent novelties. For those are slothful who, having it in their power to provide themselves with proper proofs for the divine Scriptures from the Scriptures themselves, select only what contributes to their own pleasures. And those have a craving for glory who voluntarily evade, by arguments of a diverse sort, the things delivered by the blessed apostles and teachers, which are wedded to inspired words; opposing the divine tradition by human teachings, in order to establish the heresy.1856    [The divine tradition is here identified with “things delivered by the blessed apostles.”] For, in truth, what remained to be said—in ecclesiastical knowledge I mean—by such men, Marcion, for example, or Prodicus, and such like, who did not walk in the right way? For they could not have surpassed their predecessors in wisdom, so as to discover anything in addition to what had been uttered by them; for they would have been satisfied had they been able to learn the things laid down before.

Our Gnostic then alone, having grown old in the Scriptures, and maintaining apostolic and ecclesiastic orthodoxy in doctrines, lives most correctly in accordance with the Gospel, and discovers the proofs, for which he may have made search (sent forth as he is by the Lord), from the law and the prophets. For the life of the Gnostic, in my view, is nothing but deeds and words corresponding to the tradition of the Lord. But “all have not knowledge. For I would not have you to be ignorant, brethren,” says the apostle, “that all were under the cloud, and partook of spiritual meat and drink;”1857    1 Cor. x. 1, 3, 4. clearly affirming that all who heard the word did not take in the magnitude of knowledge in deed and word. Wherefore also he added: “But with all of them He was not well pleased.” Who is this? He who said, “Why do you call Me Lord, and do not the will of My Father?”1858    Luke vi. 46, combined with Matt. vii. 21. That is the Saviour’s teaching, which to us is spiritual food, and drink that knows no thirst, the water of gnostic life. Further it is said, knowledge is said “to puff up.” To whom we say: Perchance seeming knowledge is said to puff up, if one1859    εἔ τις instead of ἥτις. suppose the expression means “to be swollen up.” But if, as is rather the case, the expression of the apostle means, “to entertain great and true sentiments,” the difficulty is solved. Following, then, the Scriptures, let us establish what has been said: “Wisdom,” says Solomon, “has inflated her children.” For the Lord did not work conceit by the particulars of His teaching; but He produces trust in the truth and expansion of mind, in the knowledge that is communicated by the Scriptures, and contempt for the things which drag into sin, which is the meaning of the expression “inflated.” It teaches the magnificence of the wisdom implanted in her children by instruction. Now the apostle says, “I will know not the speech of those that are puffed up, but the power;”1860    1 Cor. iv. 19. if ye understand the Scriptures magnanimously (which means truly; for nothing is greater than truth). For in that lies the power of the children of wisdom who are puffed up. He says, as it were, I shall know if ye rightly entertain great thoughts respecting knowledge. “For God,” according to David, “is known in Judea,” that is, those that are Israelites according to knowledge. For Judea is interpreted “Confession.” It is, then, rightly said by the apostle, “This Thou, shall not commit adultery, Thou shall not steal, Thou shalt not covet; and if there be any other commandment, it is comprehended in this word, Thou shalt love thy neighbour as thyself.”1861    Rom. xiii. 9.

For we must never, as do those who follow the heresies, adulterate the truth, or steal the canon of the Church, by gratifying our own lusts and vanity, by defrauding our neighbours; whom above all it is our duty, in the exercise of love to them, to teach to adhere to the truth. It is accordingly expressly said, “Declare among the heathen His statutes,” that they may not be judged, but that those who have previously given ear may be converted. But those who speak treacherously with their tongues have the penalties that are on record.1862    [When we reach The Commonitory of Vincent of Lerins (a.d. 450), we shall find a strict adherence to what is taught by Clement.]

Ἀλλ' οἱ πονεῖν ἕτοιμοι ἐπὶ τοῖς καλλίστοις οὐ πρότερον ἀποστήσονται ζητοῦντες τὴν ἀλήθειαν πρὶν ἂν τὴν ἀπόδειξιν ἀπ' αὐτῶν λάβωσι τῶν γραφῶν. ἔστι μὲν οὖν κοινά τινα τῶν ἀνθρώπων κριτήρια καθάπερ τὰ αἰσθητήρια, τὰ δ' ἄλλα τῶν βουληθέντων καὶ ἀσκησάντων τὰ ἀληθῆ, τὰ διὰ νοῦ καὶ λογισμοῦ τεχνικὰ λόγων ἀληθῶν τε καὶ ψευδῶν. μέγιστον δὲ τὸ καὶ τὴν οἴησιν ἀποθέσθαι, ἐν μέσῳ καταστάντας ἀκριβοῦς ἐπιστήμης καὶ προπετοῦς δοξοσοφίας, καὶ γνῶναι ὅτι ὁ τὴν αἰώνιον ἐλπίζων ἀνάπαυσιν γιγνώσκει καὶ τὴν εἴσοδον αὐτῆς ἐπίπονον οὖσαν καὶ τεθλιμμένην. ὁ δὲ ἅπαξ εὐαγγελισθεὶς καὶ τὸ σωτήριόν φησιν [ἰδών], ἐν ᾗ ὥρᾳ [ἂν] ἐπιγνῷ, μὴ ἐπιστρεφέσθω εἰς τὰ ὀπίσω καθάπερ ἡ Λὼτ γυνὴ μηδὲ εἰς τὸν πρότερον βίον τὸν τοῖς αἰσθητοῖς προσανέχοντα, μηδὲ μὴν εἰς τὰς αἱρέσεις παλινδρομείτω· ἐρίζουσι γὰρ ἁμῇ γέ πῃ, τὸν ὄντα μὴ γινώσκουσαι θεόν. ὁ γὰρ φιλῶν πατέρα ἢ μητέρα ὑπὲρ ἐμέ, τὸν ὄντως πατέρα καὶ διδάσκαλον τῆς ἀληθείας, τὸν ἀναγεννῶντα καὶ ἀνακτίζοντα καὶ τιθηνούμενον τὴν ψυχὴν τὴν ἐξειλεγμένην, οὐκ ἔστι μου ἄξιος, [ἄξιος] λέγει τοῦ εἶναι υἱὸς θεοῦ καὶ μαθητὴς θεοῦ ὁμοῦ καὶ φίλος καὶ συγγενής. οὐδεὶς γὰρ εἰς τὰ ὀπίσω βλέπων καὶ ἐπιβάλλων τὴν χεῖρα αὐτοῦ ἐπ' ἄροτρον εὔθετος τῇ βασιλείᾳ τοῦ θεοῦ. Ἀλλ', ὡς ἔοικεν, τοῖς πολλοῖς καὶ μέχρι νῦν δοκεῖ ἡ Μαριὰμ λεχὼ εἶναι διὰ τὴν τοῦ παιδίου γέννησιν, οὐκ οὖσα λεχώ (καὶ γὰρ μετὰ τὸ τεκεῖν αὐτὴν μαιωθεῖσάν φασί τινες παρθένον εὑρεθῆναι)· τοιαῦται δ' ἡμῖν αἱ κυριακαὶ γραφαί, τὴν ἀλήθειαν ἀποτίκτουσαι καὶ μένουσαι παρθένοι μετὰ τῆς ἐπικρύψεως τῶν τῆς ἀληθείας μυστηρίων. τέτοκεν καὶ οὐ τέτοκεν, φησὶν ἡ γραφή, ὡς ἂν ἐξ αὑτῆς, οὐκ ἐκ συνδυασμοῦ συλλαβοῦσα. διόπερ τοῖς γνωστικοῖς κεκυήκασιν αἱ γραφαί, αἱ δὲ αἱρέσεις οὐκ ἐκμαθοῦσαι ὡς μὴ κεκυηκυίας παραπέμπονται. πάντων δὲ ἀνθρώπων τὴν αὐτὴν κρίσιν ἐχόντων οἱ μὲν ἀκολουθοῦντες τῷ αἱροῦντι λόγῳ ποιοῦνται τὰς πίστεις, οἱ δὲ ἡδοναῖς σφᾶς αὐτοὺς ἐκδεδωκότες βιάζονται πρὸς τὰς ἐπιθυμίας τὴν γραφήν. δεῖ δ', οἶμαι, τῷ τῆς ἀληθείας ἐραστῇ ψυχικῆς εὐτονίας· σφάλλεσθαι γὰρ ἀνάγκη μέγιστα τοὺς μεγίστοις ἐγχειροῦντας πράγμασιν, ἢν μὴ τὸν κανόνα τῆς ἀληθείας παρ' αὐτῆς λαβόντες ἔχωσι τῆς ἀληθείας. οἱ τοιοῦτοι δέ, ἅτε ἀποπεσόντες τῆς ὀρθῆς ὁδοῦ, κἀν τοῖς πλείστοις τῶν κατὰ μέρος σφάλλονται εἰκότως, διὰ τὸ μὴ ἔχειν ἀληθῶν καὶ ψευδῶν κριτήριον συγγεγυμνασμένον ἀκριβῶς τὰ δέοντα αἱρεῖσθαι. εἰ γὰρ ἐκέκτηντο, ταῖς θείαις ἐπείθοντο ἂν γραφαῖς. Καθάπερ οὖν εἴ τις ἐξ ἀνθρώπου θηρίον γένοιτο παραπλησίως τοῖς ὑπὸ τῆς Κίρκης φαρμαχθεῖσιν, οὕτως [τὸ] ἄνθρωπος εἶναι τοῦ θεοῦ καὶ πιστὸς τῷ κυρίῳ διαμένειν ἀπολώλεκεν ὁ ἀναλακτίσας τὴν ἐκκλησιαστικὴν παράδοσιν καὶ ἀποσκιρτήσας εἰς δόξας αἱρέσεων ἀνθρωπίνων. ὁ δὲ ἐκ τῆσδε τῆς ἀπάτης παλινδρομήσας, κατακούσας τῶν γραφῶν καὶ τὸν ἑαυτοῦ βίον ἐπιτρέψας τῇ ἀληθείᾳ, οἷον ἐξ ἀνθρώπου θεὸς ἀποτελεῖται. ἔχομεν γὰρ τὴν ἀρχὴν τῆς διδασκαλίας, τὸν κύριον διά τε τῶν προφητῶν διά τε τοῦ εὐαγγελίου καὶ διὰ τῶν μακαρίων ἀποστόλων πολυτρόπως καὶ πολυμερῶς ἐξ ἀρχῆς εἰς τέλος ἡγούμενον τῆς γνώσεως. τὴν ἀρχὴν δ' εἴ τις ἑτέρου δεῖσθαι ὑπολάβοι, οὐκέτ' ἂν ὄντως ἀρχὴ φυλαχθείη. ὁ μὲν οὖν ἐξ ἑαυτοῦ πιστὸς τῇ κυριακῇ γραφῇ τε καὶ φωνῇ ἀξιόπιστος εἰκότως [ὡς] ἂν διὰ τοῦ κυρίου πρὸς τὴν τῶν ἀνθρώπων εὐεργεσίαν ἐνεργουμένῃ· ἀμέλει πρὸς τὴν τῶν πραγμάτων εὕρεσιν αὐτῇ χρώμεθα κριτηρίῳ· τὸ κρινόμενον δὲ πᾶν ἔτι ἄπιστον πρὶν κριθῆναι, ὥστ' οὐδ' ἀρχὴ τὸ κρίσεως δεόμενον. εἰκότως τοίνυν πίστει περιλαβόντες ἀναπόδεικτον τὴν ἀρχήν, ἐκ περιουσίας καὶ τὰς ἀποδείξεις παρ' αὐτῆς τῆς ἀρχῆς περὶ τῆς ἀρχῆς λαβόντες, φωνῇ κυρίου παιδευόμεθα πρὸς τὴν ἐπίγνωσιν τῆς ἀληθείας. οὐ γὰρ ἁπλῶς ἀποφαινομένοις ἀνθρώποις προσέχοιμεν, οἷς καὶ ἀνταποφαίνεσθαι ἐπ' ἴσης ἔξεστιν. εἰ δ' οὐκ ἀρκεῖ μόνον ἁπλῶς εἰπεῖν τὸ δόξαν, ἀλλὰ πιστώσασθαι δεῖ τὸ λεχθέν, οὐ τὴν ἐξ ἀνθρώπων ἀναμένομεν μαρτυρίαν, ἀλλὰ τῇ τοῦ κυρίου φωνῇ πιστούμεθα τὸ ζητούμενον, ἣ πασῶν ἀποδείξεων ἐχεγ γυωτέρα, μᾶλλον δὲ ἣ μόνη ἀπόδειξις οὖσα τυγχάνει· καθ' ἣν ἐπιστήμην οἱ μὲν ἀπογευσάμενοι μόνον τῶν γραφῶν πιστοί, οἱ δὲ καὶ προσωτέρω χωρήσαντες ἀκριβεῖς γνώμονες τῆς ἀληθείας ὑπάρχουσιν, οἱ γνωστικοί, ἐπεὶ κἀν τοῖς κατὰ τὸν βίον ἔχουσί τι πλέον οἱ τεχνῖται τῶν ἰδιωτῶν καὶ παρὰ τὰς κοινὰς ἐννοίας ἐκτυποῦσι τὸ βέλτιον. οὕτως οὖν καὶ ἡμεῖς, ἀπ' αὐτῶν περὶ αὐτῶν τῶν γραφῶν τελείως ἀποδεικνύντες, ἐκ πίστεως πειθόμεθα ἀποδεικτικῶς. κἂν τολμήσωσι προφητικαῖς χρήσασθαι γραφαῖς καὶ οἱ τὰς αἱρέσεις μετιόντες, πρῶτον μὲν οὐ πάσαις, ἔπειτα οὐ τελείαις, οὐδὲ ὡς τὸ σῶμα καὶ τὸ ὕφος τῆς προφητείας ὑπαγορεύει, ἀλλ' ἐκλεγόμενοι τὰ ἀμφιβόλως εἰρημένα εἰς τὰς ἰδίας μετάγουσι δόξας, ὀλίγας σποράδην ἀπανθιζόμενοι φωνάς, οὐ τὸ σημαινόμενον ἀπ' αὐτῶν σκοποῦντες, ἀλλ' αὐτῇ ψιλῇ ἀποχρώμενοι τῇ λέξει. σχεδὸν γὰρ ἐν πᾶσιν οἷς προσφέρονται ῥητοῖς εὕροις ἂν αὐτοὺς ὡς τοῖς ὀνόμασι μόνοις προσανέχουσι, τὰ σημαινόμενα ὑπαλλάττοντες, οὔθ' ὡς λέγονται γινώσκοντες οὔθ' ὡς ἔχειν πεφύκασι χρώμενοι αἷς καὶ δὴ κομίζουσιν ἐκλογαῖς. ἡ ἀλήθεια δὲ οὐκ ἐν τῷ μετατιθέναι τὰ σημαινόμενα εὑρίσκεται (οὕτω μὲν γὰρ ἀνατρέψουσι πᾶσαν ἀληθῆ διδασκαλίαν), ἀλλ' ἐν τῷ διασκέψασθαι τί τῷ κυρίῳ καὶ τῷ παντοκράτορι θεῷ τελέως οἰκεῖόν τε καὶ πρέπον, κἀν τῷ βεβαιοῦν ἕκαστον τῶν ἀποδεικνυμένων κατὰ τὰς γραφὰς ἐξ αὐτῶν πάλιν τῶν ὁμοίων γραφῶν. οὔτ' οὖν ἐπιστρέφειν ἐπὶ τὴν ἀλήθειαν ἐθέλουσιν, αἰδούμενοι καταθέσθαι τὸ τῆς φιλαυτίας πλεονέκτημα, οὔτ' ἔχουσιν ὅπως διαθῶνται τὰς αὑτῶν δόξας, βιαζόμενοι τὰς γραφάς. φθάσαντες δὲ ἐξενεγκεῖν εἰς τοὺς ἀνθρώπους δόγματα ψευδῆ, σχεδὸν ἁπάσαις ταῖς γραφαῖς ἐναργῶς μαχόμενοι καὶ ἀεὶ ὑφ' ἡμῶν τῶν ἀντιλεγόντων αὐτοῖς ἐλεγχόμενοι, τὸ λοιπὸν ἔτι καὶ νῦν ὑπομένουσι τὰ μὲν μὴ προσίεσθαι τῶν προφητικῶν, τὰ δὲ ἡμᾶς αὐτοὺς ὡς ἄλλης γεγονότας φύσεως μὴ οἵους τε εἶναι συνεῖναι τὰ οἰκεῖα ἐκείνοις διαβάλλουσιν, ἐνίοτε δὲ καὶ τὰ ἑαυτῶν διελεγχόμενοι ἀρνοῦνται δόγματα, ἄντικρυς ὁμολογεῖν αἰδούμενοι ἃ κατ' ἰδίαν αὐχοῦσι διδάσκοντες οὕτως. οὕτω γὰρ κατὰ πάσας ἔστιν ἰδεῖν τὰς αἱρέσεις, ἐπιόντας αὐτῶν τὰς μοχθηρίας τῶν δογμάτων. ἐπειδὰν γὰρ ἀνατρέπωνται πρὸς ἡμῶν δεικνύντων αὐτοὺς σαφῶς ἐναντιουμένους ταῖς γραφαῖς, δυοῖν θάτερον ὑπὸ τῶν προεστώτων τοῦ δόγματος ἔστι θεάσασθαι γινόμενον· ἢ γὰρ τῆς ἀκολουθίας τῶν σφετέρων δογμάτων ἢ τῆς προφητείας αὐτῆς. μᾶλλον δὲ τῆς ἑαυτῶν ἐλπίδος καταφρονοῦσιν, αἱροῦνται δὲ ἑκάστοτε τὸ δόξαν αὐτοῖς ὑπάρχειν ἐναργέστερον ἢ τὸ πρὸς τοῦ κυρίου διὰ τῶν προφητῶν εἰρημένον καὶ ὑπὸ τοῦ εὐαγγελίου, προσέτι δὲ καὶ τῶν ἀποστόλων, συμμαρτυρούμενόν τε καὶ βεβαιούμενον. ὁρῶντες οὖν τὸν κίνδυνον αὐτοῖς οὐ περὶ ἑνὸς δόγματος, ἀλλὰ περὶ τοῦ τὰς αἱρέσεις διατηρεῖν, οὐ τὴν ἀλήθειαν ἐξευρίσκειν (τοῖς μὲν γὰρ ἐν μέσῳ καὶ προχείροις ἐντυχόντες παρ' ἡμῖν ὡς εὐτελῶν κατεφρόνησαν), ὑπερβῆναι δὲ σπουδάσαντες τὸ κοινὸν τῆς πίστεως, ἐξέβησαν τὴν ἀλήθειαν. μὴ γὰρ μαθόντες τὰ τῆς γνώσεως τῆς ἐκκλησιαστικῆς μυστήρια μηδὲ χωρήσαντες τὸ μεγαλεῖον τῆς ἀληθείας, μέχρι τοῦ βάθους τῶν πραγμάτων κατελθεῖν ἀπορρᾳθυμήσαντες, ἐξ ἐπιπολῆς ἀναγνόντες παρεπέμψαντο τὰς γραφάς. ὑπὸ δοξοσοφίας τοίνυν ἐπηρμένοι ἐρίζοντες διατελοῦσι, δῆλοι γεγονότες ὡς τοῦ δοκεῖν μᾶλλον ἤπερ τοῦ φιλοσοφεῖν προνοοῦνται. αὐτίκα οὐκ ἀναγκαίας ἀρχὰς πραγμάτων καταβαλλόμενοι δόξαις τε ἀνθρωπίναις κεκινημένοι, ἔπειτα ἀναγκαίως τέλος ἀκολουθοῦν αὑτοῖς ἐκποριζόμενοι, διαπληκτίζονται διὰ τοὺς ἐλέγχους πρὸς τοὺς τὴν ἀληθῆ φιλοσοφίαν μεταχειριζομένους, καὶ πάντα μᾶλλον ὑπομένουσι καὶ πάντα, φασί, κάλον κινοῦσι, κἂν ἀσεβεῖν διὰ τὸ ἀπιστεῖν ταῖς γραφαῖς μέλλωσιν, ἤπερ μετατίθενται, ὑπὸ φιλοτιμίας τῆς αἱρέσεως καὶ τῆς πολυθρυλήτου κατὰ τὰς ἐκκλησίας αὐτῶν πρωτοκαθεδρίας, δι' ἣν κἀκείνην τὴν συμποτικὴν διὰ τῆς ψευδωνύμου ἀγάπης πρωτοκλισίαν ἀσπάζονται. ἡ παρ' ἡμῖν δὲ τῆς ἀληθείας ἐπίγνωσις ἐκ τῶν ἤδη πιστῶν τοῖς οὔπω πιστοῖς ἐκπορίζεται τὴν πίστιν, ἥτις οὐσία ὡς εἰπεῖν ἀποδείξεως καθίσταται. ἀλλ', ὡς ἔοικεν, πᾶσα αἵρεσις ἀρχὴν ὦτα ἀκούοντα οὐκ ἔχει τὸ σύμφορον, μόνον δὲ τοῖς πρὸς ἡδονὴν ἀνεῳγότα, ἐπεὶ κἂν ἰάθη τις αὐτῶν, εἰ πείθεσθαι τῇ ἀληθείᾳ μόνον ἠβουλήθη. τριττὴ δὲ θεραπεία οἰήσεως, καθάπερ καὶ παντὸς πάθους, μάθησίς τε τοῦ αἰτίου καὶ τοῦ πῶς ἂν ἐξαιρεθείη τοῦτο, καὶ τρίτον ἡ ἄσκησις τῆς ψυχῆς καὶ ὁ ἐθισμὸς πρὸς [τὸ] τοῖς κριθεῖσιν ὀρθῶς ἔχειν ἀκολουθεῖν δύνασθαι. ὡς γὰρ ὀφθαλμὸς τεταραγμένος, οὕτως καὶ ἡ ψυχὴ τοῖς παρὰ φύσιν θολωθεῖσα δόγμασιν οὐχ οἵα τε τὸ φῶς τῆς ἀληθείας διιδεῖν ἀκριβῶς, ἀλλὰ καὶ τὰ ἐν ποσὶ παρορᾷ. ἐν οὖν θολερῷ ὕδατι καὶ τὰς ἐγχέλεις ἁλίσκεσθαί φασιν ἀποτυφλουμένας. καὶ καθάπερ τὰ πονηρὰ παιδία τὸν παιδαγωγὸν ἀποκλείει, οὕτως οὗτοι τὰς προφητείας εἴργουσιν ἑαυτῶν τῆς ἐκκλησίας, ὑφορώμενοι δι' ἔλεγχον καὶ νουθεσίαν. ἀμέλει πάμπολλα συγκαττύουσι ψεύσματα καὶ πλάσματα, ἵνα δὴ εὐλόγως δόξωσι μὴ προσίεσθαι τὰς γραφάς. ταύτῃ οὖν οὐκ εὐσεβεῖς, δυσαρεστούμενοι ταῖς θείαις ἐντολαῖς, τουτέστι τῷ ἁγίῳ πνεύματι. ὥσπερ δὲ αἱ ἀμυγδάλαι κεναὶ λέγονται οὐκ ἐν αἷς μηδέν ἐστιν, ἀλλ' ἐν αἷς ἄχρηστον τὸ ἐνόν, οὕτως τοὺς αἱρετικοὺς τοὺς κενοὺς τῶν τοῦ θεοῦ βουλημάτων καὶ τῶν τοῦ Χριστοῦ παραδόσεων εἶναί φαμεν, πικριζόντων ὡς ἀληθῶς κατὰ τὴν ἀγρίαν ἀμυγδαλῆν ἐξάρχοντας δογμάτων, πλὴν ὅσα δι' ἐνάργειαν τῶν ἀληθῶν ἀποθέσθαι καὶ ἀποκρύψαι οὐκ ἴσχυσαν. Καθάπερ τοίνυν ἐν πολέμῳ οὐ λειπτέον τὴν τάξιν ἣν ὁ στρατηγὸς ἔταξεν τῷ στρατιώτῃ, οὕτως οὐδὲ ἣν ἔδωκεν ὁ λόγος, [ὃν] ἄρχοντα εἰλήφαμεν γνώσεώς τε καὶ βίου, λειπτέον τάξιν. οἱ πολλοὶ δὲ οὐδὲ τοῦτο ἐξητάκασιν, εἰ ἔστι τινὶ ἀκολουθητέον καὶ τίνι τούτῳ καὶ ὅπως. οἷος γὰρ ὁ λόγος, τοιόσδε καὶ ὁ βίος εἶναι τῷ πιστῷ προσήκει, ὡς ἕπεσθαι δύνασθαι τῷ θεῷ, ἐξ ἀρχῆς τὰ πάντα εὐθεῖαν περαίνοντι. ἐπὰν δὲ παραβῇ τις τὸν λόγον καὶ διὰ τούτου τὸν θέον, εἰ μὲν διὰ τὸ αἰφνίδιον προσπεσεῖν τινα φαντασίαν ἠσθένησεν, προχείρους τοὺς τὰς φαντασίας τὰς λογικὰς ποιητέον· εἰ δὲ τῷ ἔθει τῷ προκατεσχηκότι ἡττηθεὶς γέγονεν (ᾗ φησιν ἡ γραφή) χυδαῖος, ἀποπαυστέον τὸ ἔθος εἰς τὸ παντελὲς καὶ πρὸς τὸ ἀντιλέγειν αὐτῷ τὴν ψυχὴν γυμναστέον· εἰ δὲ καὶ μαχόμενα δόγματα ἐφέλκεσθαί τινας δοκεῖ, ὑπεξαιρετέον ταῦτα καὶ πρὸς τοὺς εἰρηνοποιοὺς τῶν τῶν δογμάτων πορευτέον, οἳ κατεπᾴδουσι ταῖς θείαις γραφαῖς τοὺς ψοφοδεεῖς τῶν ἀπείρων, τὴν ἀλήθειαν διὰ τῆς ἀκολουθίας τῶν διαθηκῶν σαφηνίζοντες. ἀλλ', ὡς ἔοικεν, ῥέπομεν ἐπὶ τὰ ἔνδοξα μᾶλλον, κἂν ἐναντία τυγχάνῃ, ἤπερ ἐπὶ τὴν ἀλήθειαν· αὐστηρὰ γάρ ἐστι καὶ σεμνή. Καὶ δὴ τριῶν οὐσῶν διαθέσεων τῆς ψυχῆς, ἀγνοίας, οἰήσεως, ἐπιστήμης, οἳ μὲν ἐν τῇ ἀγνοίᾳ τὰ ἔθνη, οἳ δὲ ἐν τῇ ἐπιστήμῃ ἡ ἐκκλησία ἡ ἀληθής, οἳ δὲ ἐν οἰήσει οἱ κατὰ τὰς αἱρέσεις. οὐδὲν γοῦν σαφέστερον ἰδεῖν ἔστι τοὺς ἐπισταμένους περὶ ὧν ἴσασι διαβεβαιουμένους [ἢ τοὺς οἰομένους] καὶ περὶ ὧν οἴονται, ὅσον γε ἐπὶ τῷ διαβεβαιοῦσθαι ἄνευ τῆς ἀποδείξεως. καταφρονοῦσι γοῦν ἀλλήλων καὶ καταγελῶσιν, καὶ συμβαίνει τὸν αὐτὸν νοῦν παρ' οἷς μὲν ἐντιμότατον εἶναι, παρ' οἷς δὲ παρανοίας ἡλωκέναι. καίτοι μεμαθήκαμεν ἄλλο μέν τι εἶναι ἡδονήν, ἣν ἐν τοῖς ἔθνεσιν ἀπονεμητέον, ἄλλο δέ τι ἔριν, ἣν ἐν ταῖς αἱρέσεσι προσκριτέον, ἄλλο χαράν, ἣν τῇ ἐκκλησίᾳ προσοικειωτέον, ἄλλο δὲ εὐφροσύνην, ἣν τῷ κατὰ ἀλήθειαν ἀποδοτέον γνωστικῷ. ὡς δὲ ἐὰν πρόσσχῃ τις Ἰσχομάχῳ, γεωργὸν αὐτὸν ποιήσει, καὶ Λάμπιδι ναύκληρον, καὶ Χαριδήμῳ στρατηγόν, καὶ Σίμωνι ἱππικόν, καὶ Πέρδικι κάπηλον, καὶ Κρωβύλῳ ὀψοποιόν, καὶ Ἀρχελάῳ ὀρχηστήν, καὶ Ὁμήρῳ ποιητήν, καὶ Πύρρωνι ἐριστικόν, καὶ ∆ημοσθένει ῥήτορα, καὶ Χρυσίππῳ διαλεκτικόν, καὶ Ἀριστοτέλει φυσικόν, καὶ φιλόσοφον Πλάτωνι, οὕτως ὁ τῷ κυρίῳ πειθόμενος καὶ τῇ δοθείσῃ δι' αὐτοῦ κατακολουθήσας προφητείᾳ τελέως ἐκτελεῖται κατ' εἰκόνα τοῦ διδασκάλου ἐν σαρκὶ περιπολῶν θεός. ἀποπίπτουσιν ἄρα τοῦδε τοῦ ὕψους οἱ μὴ ἑπόμενοι θεῷ ᾗ ἂν ἡγῆται, ἡγεῖται δὲ κατὰ τὰς θεοπνεύστους γραφάς. μυρίων γοῦν ὄντων κατ' ἀριθμὸν ἃ πράσσουσιν ἄνθρωποι, σχεδὸν δύο εἰσὶν ἀρχαὶ πάσης ἁμαρτίας, ἄγνοια καὶ ἀσθένεια (ἄμφω δὲ ἐφ' ἡμῖν, τῶν μήτε ἐθελόντων μανθάνειν μήτε αὖ τῆς ἐπιθυμίας κρατεῖν), τούτων δὲ δι' ἣν μὲν οὐ καλῶς κρίνουσι, δι' ἣν δὲ οὐκ ἰσχύουσι τοῖς ὀρθῶς κριθεῖσιν [ἀκολουθεῖν]· οὔτε γὰρ ἀπατηθείς τις τὴν γνώμην δύναιτ' ἂν εὖ πράττειν. κἂν πάνυ δυνατὸς ᾖ τὰ γνωσθέντα ποιεῖν, οὔτε καὶ κρίνειν τὸ δέον ἰσχύων ἄμεμπτον ἑαυτὸν παράσχοιτ' ἂν ἐν τοῖς ἔργοις ἐξασθενῶν. ἀκολούθως τοίνυν δύο τῷ γένει καὶ παιδεῖαι παραδίδονται πρόσφοροι ἑκατέρᾳ τῶν ἁμαρτιῶν, τῇ μὲν ἡ γνῶσίς τε καὶ ἡ τῆς ἐκ τῶν γραφῶν μαρτυρίας ἐναργὴς ἀπόδειξις, τῇ δὲ ἡ κατὰ λόγον ἄσκησις ἐκ πίστεώς τε καὶ φόβου παιδαγωγουμένη· ἄμφω δ' εἰς τὴν τελείαν ἀγάπην συναύξουσιν. τέλος γὰρ οἶμαι τοῦ γνωστικοῦ τό γε ἐνταῦθα διττόν, ἐφ' ὧν μὲν ἡ θεωρία ἡ ἐπιστημονική, ἐφ' ὧν δὲ ἡ πρᾶξις. Εἴη μὲν οὖν καὶ τούσδε τοὺς αἱρετικοὺς καταμαθόντας ἐκ τῶνδε τῶν ὑπομνημάτων σωφρονισθῆναί τε καὶ ἐπιστρέψαι ἐπὶ τὸν παντοκράτορα θεόν. εἰ δὲ καθάπερ οἱ κωφοὶ τῶν ὄφεων τοῦ καινῶς μὲν λεγομένου, ἀρχαιοτάτου δὲ μὴ ἐπαΐοιεν ᾄσματος, παιδευθεῖεν γοῦν πρὸς τοῦ θεοῦ, τὰς πρὸ τῆς κρίσεως πατρῴας νουθεσίας ὑπομένοντες, ἔστ' ἂν καταισχυνθέντες μετανοήσωσιν, ἀλλὰ μὴ εἰς τὴν παντελῆ φέροντες ἑαυτοὺς διὰ τῆς ἀπηνοῦς ἀπειθείας ἐμβάλοιεν κρίσιν. γίνονται γὰρ καὶ μερικαί τινες παιδεῖαι, ἃς κολάσεις ὀνομάζουσιν, εἰς ἃς ἡμῶν οἱ πολλοὶ τῶν ἐν παραπτώματι γενομένων ἐκ τοῦ λαοῦ τοῦ κυριακοῦ κατολισθαίνοντες περιπίπτουσιν. ἀλλ' ὡς πρὸς τοῦ διδασκάλου ἢ τοῦ πατρὸς οἱ παῖδες, οὕτως ἡμεῖς πρὸς τῆς προνοίας κολαζόμεθα. θεὸς δὲ οὐ τιμωρεῖται (ἔστι γὰρ ἡ τιμωρία κακοῦ ἀνταπόδοσις), κολάζει μέντοι πρὸς τὸ χρήσιμον καὶ κοινῇ καὶ ἰδίᾳ τοῖς κολαζομένοις. Ταυτὶ μέν, ἀποτρέψαι βουλόμενος τῆς εἰς τὰς αἱρέσεις εὐεμπτωσίας τοὺς φιλομαθοῦντας, παρεθέμην· τοὺς δὲ τῆς ἐπιπολαζούσης εἴτε ἀμαθίας εἴτε ἀβελτερίας εἴτε καχεξίας εἴθ', ὁτιδήποτε χρὴ καλεῖν αὐτήν, ἀποπαῦσαι γλιχόμενος, μεταπεῖσαι δὲ καὶ προσαγαγεῖν τῇ ἀληθείᾳ τούς γε μὴ παντάπασιν ἀνιάτους ἐπιχειρῶν, τοῖσδε συνεχρησάμην τοῖς λόγοις. εἰσὶ γὰρ οἳ οὐδὲ ἀνέχονται τὴν ἀρχὴν ἐπακοῦσαι τῶν πρὸς τὴν ἀλήθειαν προτρεπόντων· καὶ δὴ φλυαρεῖν ἐπιχειροῦσι, βλασφήμους τῆς ἀληθείας καταχέοντες λόγους, σφίσιν αὐτοῖς τὰ μέγιστα τῶν ὄντων ἐγνωκέναι συγχωροῦντες, οὐ μαθόντες, οὐ ζητήσαντες, οὐ πονέσαντες, οὐχ εὑρόντες τὴν ἀκολουθίαν· οὓς ἐλεήσειεν ἄν τις ἢ μισήσειεν τῆς τοιαύτης διαστροφῆς. εἰ δέ τις ἰάσιμος τυγχάνει, φέρειν δυνάμενος, ὡς πῦρ ἢ σίδηρον, τῆς ἀληθείας τὴν παρρησίαν ἀποτέμνουσαν [καὶ] καίουσαν τὰς ψευδεῖς δόξας αὐτῶν, ὑπεχέτω τὰ ὦτα τῆς ψυχῆς. ἔσται δὲ τοῦτο, ἐὰν μὴ ῥᾳθυμεῖν ἐπειγόμενοι ἀποδιω θῶνται τὴν ἀλήθειαν ἢ δόξης ὀριγνώμενοι καινοτομεῖν βιάζωνται. ῥᾳθυμοῦσι μὲν γὰρ οἱ παρὸν τὰς οἰκείας ταῖς θείαις γραφαῖς ἐξ αὐτῶν τῶν γραφῶν πορίζεσθαι ἀποδείξεις τὸ παραστὰν καὶ ταῖς ἡδοναῖς αὐτῶν συναιρόμενον ἐκλεγόμενοι· δόξης δὲ ἐπιθυμοῦσιν ὅσοι τὰ προσφυῆ τοῖς θεοπνεύστοις λόγοις ὑπὸ τῶν μακαρίων ἀποστόλων τε καὶ διδασκάλων παραδιδόμενα ἑκόντες εἶναι σοφίζονται δι' ἑτέρων παρεγχειρήσεων, ἀνθρωπείαις διδασκαλίαις ἐνιστάμενοι θείᾳ παραδόσει ὑπὲρ τοῦ τὴν αἵρεσιν συστήσασθαι. τίς γὰρ ὡς ἀληθῶς ἐν τηλικούτοις ἀνδράσιν, κατὰ τὴν ἐκκλησιαστικὴν λέγω γνῶσιν, ὑπελείπετο λόγος Μαρκίωνος, φέρε εἰπεῖν, ἢ Προδίκου καὶ τῶν ὁμοίων τὴν ὀρθὴν οὐ βαδισάντων ὁδόν; οὐ γὰρ ἂν ὑπερέβαλον σοφίᾳ τοὺς ἔμπροσθεν ἄνδρας, ὡς προσεξευρεῖν τι τοῖς ὑπ' ἐκείνων ἀληθῶς ῥηθεῖσιν, ἀλλ' ἀγαπητὸν ἦν αὐτοῖς, εἰ τὰ προπαραδεδομένα μαθεῖν ἠδυνήθησαν. Ὁ γνωστικὸς ἄρα ἡμῖν μόνος ἐν αὐταῖς καταγηράσας ταῖς γραφαῖς, τὴν ἀποστολικὴν καὶ ἐκκλησιαστικὴν σῴζων ὀρθοτομίαν τῶν δογμάτων, κατὰ τὸ εὐαγγέλιον ὀρθότατα βιοῖ, τὰς ἀποδείξεις ἃς ἂν ἐπιζητήσῃ ἀνευρίσκειν ἀναπεμπόμενος ὑπὸ τοῦ κυρίου ἀπό τε νόμου καὶ προφητῶν. ὁ βίος γάρ, οἶμαι, τοῦ γνωστικοῦ οὐδὲν ἄλλο ἐστὶν ἢ ἔργα καὶ λόγοι τῇ τοῦ κυρίου ἀκόλουθοι παραδόσει. Ἀλλ' οὐ πάντων ἡ γνῶσις. οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, φησὶν ὁ ἀπόστολος, ὅτι πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πνευματικοῦ βρώματός τε καὶ πόματος μετέλαβον, κατασκευάζων σαφῶς μὴ πάντας τοὺς ἀκούοντας τὸν λόγον κεχωρηκέναι τὸ μέγεθος τῆς γνώσεως ἔργῳ τε καὶ λόγῳ. διὸ καὶ ἐπήγαγεν· ἀλλ' οὐκ ἐν πᾶσιν αὐτοῖς ηὐδόκησεν. τίς οὗτος; ὁ εἰπών· τί με λέγετε "κύριε" καὶ οὐ ποιεῖτε τὸ θέλημα τοῦ πατρός μου; τουτέστι τὴν διδασκαλίαν τοῦ σωτῆρος, ἥτις ἐστὶ βρῶμα ἡμῶν πνευματικὸν καὶ πόμα δίψαν οὐκ ἐπιστάμενον, ὕδωρ ζωῆς γνωστικῆς. ναί, φασίν, ἡ γνῶσις εἴρηται φυσιοῦν. πρὸς οὕς φαμεν· τάχα μὲν ἡ δοκοῦσα γνῶσις φυ σιοῦν λέγεται, εἴ τις τετυφῶσθαι τὴν λέξιν ἑρμηνεύειν ὑπολάβοι· εἰ δέ, ὅπερ καὶ μᾶλλον, τὸ μεγαλείως τε καὶ ἀληθῶς φρονεῖν μηνύει ἡ τοῦ ἀποστόλου φωνή, λέλυται μὲν τὸ ἠπορημένον· ἑπόμενοι δ' οὖν ταῖς γραφαῖς κυρώσωμεν τὸ εἰρημένον. Ἡ σοφία, φησὶν ὁ Σολομών, ἐνεφυσίωσεν τὰ ἑαυτῆς τέκνα. οὐ δήπου γὰρ τῦφον ἐνεποίησεν ὁ κύριος τοῖς μειρακίοις κατὰ τὴν διδασκαλίαν, ἀλλὰ τὸ ἐπὶ τῇ ἀληθείᾳ πεποιθέναι, καὶ εἶναι μεγαλόφρονα ἐν γνώσει τῇ διὰ τῶν γραφῶν παραδιδομένῃ ὑπεροπτικόν [τε] τῶν εἰς ἁμαρτίαν ὑποσυρόντων παρασκευάζει, ὃ σημαίνει ἡ ἐνεφυσίωσε λέξις, μεγαλοπρέπειαν τῆς σοφίας τοῖς κατὰ τὴν μάθησιν τέκνοις ἐμφυτευσάσης δι' [ὧν δι]δάσκει. αὐτίκα φησὶν ὁ ἀπόστολος· καὶ γνώσομαι οὐ τὸν λόγον τῶν πεφυσιωμένων, ἀλλὰ τὴν δύναμιν, εἰ μεγαλοφρόνως (ὅπερ ἐστὶν ἀληθῶς· ἀληθείας δὲ μεῖζον οὐδὲν) τὰς γραφὰς συνίετε. ἐνταῦθα γὰρ ἡ δύναμις τῶν πεφυσιωμένων τέκνων τῆς σοφίας. οἷον, εἴσομαι, φησίν, εἰ δικαίως ἐπὶ τῇ γνώσει μέγα φρονεῖτε. γνωστὸς γὰρ κατὰ τὸν ∆αβὶδ ἐν τῇ Ἰουδαίᾳ ὁ θεός, τουτέστι τοῖς κατ' ἐπίγνωσιν Ἰσραηλίταις. Ἰουδαία γὰρ ἐξομολόγησις ἑρμηνεύεται. εἰκότως ἄρα εἴρηται πρὸς τοῦ ἀποστόλου· τὸ οὐ μοιχεύσεις, οὐ κλέψεις, οὐκ ἐπιθυμήσεις καὶ εἴ τις ἑτέρα ἐντολή, ἐν τούτῳ τῷ λόγῳ ἀνακεφαλαιοῦται, ἐν τῷ· ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. οὐ γὰρ χρή ποτε, καθάπερ οἱ τὰς αἱρέσεις μετιόντες ποιοῦσι, μοιχεύειν τὴν ἀλήθειαν οὐδὲ μὴν κλέπτειν τὸν κανόνα τῆς ἐκκλησίας, ταῖς ἰδίαις ἐπιθυμίαις καὶ φιλοδοξίαις χαριζομένους ἐπὶ τῇ τῶν πλησίον ἀπάτῃ, οὓς παντὸς μᾶλλον ἀγαπῶντας τῆς ἀληθείας αὐτῆς ἀντέχεσθαι διδάσκειν προσήκει. εἴρηται γοῦν ἄντικρυς· ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ, ἵνα μὴ κριθῶσιν, ἀλλὰ ἐπιστραφῶσιν οἱ προακηκοότες. ὅσοι δὲ ταῖς γλώσσαις αὐτῶν δολιοῦσιν, ἔγγραφα ἔχουσι τὰ ἐπιτίμια.