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we will speak in the refutation against them; but now the account is directed toward the aforementioned ancient Lucian. For this man, following the aforementioned Marcion and having split from him, and also having made for himself a congregation, presided over a heresy, from which are the so-called ancient Lucianists. Therefore, he dogmatizes in all things according to Marcion, but he has used, as the account has come to us and the information about him *. For since these were ancient and quickly extinguished, the investigation concerning them has become difficult for us, as it is true to say. But what we have learned in part of his teachings are these: after supposedly establishing that the creator, judge, and just one is one being, and the good one is another, and likewise the evil one is another, he wishes to use also certain testimonies according to Marcion according to his own supposition from the writing of the prophets, I mean with "he who serves the Lord is foolish" and with the saying "they resisted God and were saved." But this man, completely contrary to the teaching of his teacher, renounces marriage and practices celibacy, not for the sake of purity but in order to nullify the works of the creator, teaching not to be joined in marriage—"from which marriage, abundance," he says, "comes to the creator in the world through childbearing"—in opposition to the abundance of the creator and founder in the world through childbearing. And such a man will be detected2.188 and refuted both from the opposition already made against his leader, since we have made through many points the counter-argument and refutation against him, in what ways and in how many the gospel agrees with the old testament, and how our Lord himself confesses that the creation of the world is his own and of himself, and that creation belongs to the Father, so as to state, to put it most concisely, a very chief saying spoken by the holy John, that "in the beginning was the Word, and the Word was with God, and the Word was God. All things were made through him, and without him was not anything made that was made" and what follows. 2. But indeed such a one will be immediately refuted. For if he should wish to say that for the sake of opposition and of the destruction of the things made here by the creator, the union of marriage is nullified by him, so that he might not cooperate with the creator, so as to abstain completely from the work of the creator, how is his supposition not irrational and detectable and easily refuted? For behold, from the creation and the work of the creator, both of foods and of clothing, and the use of drinks and of foods, the sorcerer and the charlatan partakes, and otherwise he will not be able to escape and not use these things. For God, the master of all and creator, caring for all, makes his sun rise on the evil and on the good, and on those who blaspheme him and on those who glorify him he sends his rain and nourishes all, not by some irrational and senseless decree, but being long-suffering for the vengeance decreed by him in the coming judgment, and managing all things with his own decrees and wisdom, as is fitting for his benefit to all, so that those who repent, having obtained amnesty from him, might acquire salvation; but if they should persist in their blasphemous suppositions and vanities which were not given to them by God, then after the departure from here, since free will no longer remains with them, * but neither because of anger bringing upon them the judgment that will be then, nor as in wrath the things that will be *, —for he foretold all things on account of his divinity, which is not contained within passions2.189—, but because each of those * working something to his own harm has become the cause for himself *, God being blameless for our transgression and for the condemnation that will come from it against us. In all things, therefore, this man also will be detected, having been mixed in with the heresies before and after, being from the number of "the children of perdition,"

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ἐν τῇ κατ' αὐτῶν ἀνατροπῇ λέξομεν· νῦν δὲ πρὸς τὸν προειρημένον ἀρχαῖον Λουκιανὸν ἀποτείνεται ὁ λόγος. οὗτος γὰρ συνεπόμενος τῷ προειρημένῳ Μαρκίωνι καὶ ἀπὸ τούτου ἀποσχίσας καὶ αὐτὸς ἄθροισμα ἑαυτῷ ποιησάμενος αἱρέσεως προέστη, ἀφ' οὗπερ οἱ Λουκιανισταὶ οἱ ἀρχαῖοι καλούμενοι. κατὰ πάντα μὲν οὖν κατὰ τὸν Μαρκίωνα δογματίζει, κέχρηται δὲ ὡς ὁ εἰς ἡμᾶς ἐλθὼν λόγος καὶ ἡ περὶ αὐτοῦ ἔμφασις *. ἀρχαίων γὰρ τούτων ὄντων καὶ θᾶττον κατασβεσθέντων δυσχερὴς γεγένηται ἡμῖν, ὡς ἀληθῶς ἔστιν εἰπεῖν, ἡ κατ' αὐτοὺς ἔρευνα. ἃ δὲ ἀπὸ μέρους ἔγνωμεν τῶν αὐτοῦ ἔστι τάδε· μετὰ τὸ συστῆναι δῆθεν ἕτερον μὲν τὸν δημιουργὸν καὶ κριτὴν καὶ δίκαιον, ἕτερον δὲ τὸν ἀγαθὸν ὡσαύτως καὶ ἕτερον τὸν πονηρόν, βούλεται χρῆσθαι καὶ μαρτυρίαις τισὶ κατὰ τὸν Μαρκίωνα κατὰ τὴν αὐτοῦ ὑπόνοιαν ἀπὸ τῆς τῶν προφητῶν γραφῆς, φημὶ δὲ τῷ «μάταιος ὁ δουλεύων κυρίῳ» καὶ τῷ εἰρημένῳ «ἀντέστησαν θεῷ καὶ ἐσώθησαν». τέλεον δὲ οὗτος παρὰ τὴν τοῦ διδασκάλου αὐτοῦ διδασκαλίαν ἀπαρνεῖται τὸν γάμον καὶ ἁγνείαν ἀσκεῖ, οὐ δι' ἁγνείαν ἀλλ' ἵνα ἀθετήσῃ τὰ ἔργα τοῦ δημιουργοῦ, διδάσκων μὴ συνάπτεσθαι γάμῳ-»ἀφ' οὗ γάμος, εὐθηνία» φησί «διὰ τῆς παιδοποιίας ἐν κόσμῳ τῷ δημιουργῷ γίνεται»-πρὸς ἀντίθεσιν τῆς τοῦ δημιουργοῦ καὶ κτιστοῦ διὰ τῆς παιδοποιίας ἐν τῷ κόσμῳ εὐθηνίας. φωραθή2.188 σεται δὲ ὁ τοιοῦτος καὶ διελεγχθήσεται ἀπὸ μὲν τῆς ἤδη πρὸς τὸν αὐτοῦ ἐπιστάτην ἀντιθέσεως, διὰ πολλῶν ποιησαμένων ἡμῶν τὴν πρὸς αὐτὸν ἀντιλογίαν τε καὶ ἀνατροπήν, ἐν ὁποίαις τε καὶ ὁπόσαις συνᾴδει τὸ εὐαγγέλιον τῇ παλαιᾷ διαθήκῃ, καὶ ὡς αὐτὸς ὁ κύριος ἡμῶν ὁμολογεῖ τὸ ποίημα τοῦ κόσμου εἶναι ἴδιον καὶ αὐτοῦ, καὶ τοῦ πατρὸς εἶναι τὴν κτίσιν, ὥς γε μάλιστα συνελόντι φράσαι κορυφαιότατόν τι ῥῆμα παρὰ τῷ ἁγίῳ Ἰωάννῃ εἰρημένον, τό «ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἓν ὃ γέγονε» καὶ τὰ ἑξῆς. 2. Ἀλλά γε ὁ τοιοῦτος εὐθὺς ἀνατραπήσεται. εἰ γὰρ καὶ βούλοιτο λέγειν ὅτι ἀντιθέσεως χάριν καὶ καθαιρέσεως τῶν ὑπὸ τοῦ δημιουργοῦ ἐνταῦθα γενομένων ἡ τοῦ γάμου αὐτῷ συνάφεια ἀθετεῖται, ἵνα μὴ τῷ δημιουργῷ συμπράξειεν, ὥστε ἀπέχεσθαι παντάπασι τοῦ ἔργου τοῦ δημιουργοῦ, πῶς οὐχὶ ἄλογος αὐτῷ ἡ ὑπόνοια καὶ φωρατὴ καὶ εὐθυέλεγκτος; ἰδοὺ γὰρ ἀπὸ τῆς κτίσεως καὶ τῆς τοῦ δημιουργοῦ δημιουργίας καὶ τῶν ἐδωδῶν καὶ τῶν ἀμφίων καὶ τὴν χρῆσιν πομάτων τε καὶ βρωμάτων μέτεισιν ὁ γόης καὶ ὁ ἀγύρτης καὶ ἄλλως οὐ δυνήσεται ἐκφυγεῖν καὶ μὴ οὐχὶ τούτοις χρῆσθαι. θεὸς γὰρ ὁ πάντων δεσπότης καὶ δημιουργὸς πάντων ἐπιμελόμενος καὶ ἐπὶ τοὺς πονηροὺς καὶ ἀγαθοὺς ἀνατέλλει αὐτοῦ τὸν ἥλιον, καὶ ἐπὶ τοὺς αὐτὸν βλασφημοῦντας καὶ ἐπὶ τοὺς αὐτὸν δοξάζοντας πέμπει αὐτοῦ τὸν ὑετὸν καὶ πάντας τρέφει, οὐκ ἀλόγῳ τινὶ καὶ ἀναισθήτῳ ὁρισμῷ, ἀλλὰ ἐκδικίᾳ τῇ παρ' αὐτοῦ ὁρισθείσῃ ἐν τῇ μελλούσῃ κρίσει μακροθυμῶν καὶ ὁρισμοῖς ἰδίοις καὶ σοφίᾳ τὰ πάντα διοικῶν, ὡς ἔστι πρέπον τῇ αὐτοῦ εἰς πάντας ὠφελείᾳ, ἵν' οἱ μετανοήσαντες τῆς παρ' αὐτοῦ ἀμνηστίας τυχόντες τὸ σωτήριον κτήσοιντο· εἰ δὲ ἐπιμένοιεν ταῖς αὐτῶν βλασφήμοις ὑπονοίαις καὶ ματαιοφροσύναις ταῖς μὴ ἐκ θεοῦ αὐτοῖς δοθείσαις, τὸ τηνικαῦτα μετὰ τὴν ἐντεῦθεν ἀπαλλαγήν, τοῦ αὐτεξουσίου μηκέτι αὐτοῖς συμπαραμένοντος, * ἀλλὰ οὔτε διὰ θυμὸν αὐτοῖς τὴν τότε ἐσομένην κρίσιν οὔτε ὡς ἐν ὀργῇ ἐπιφέρων τὰ ἐσόμενα *, -ὅλα γὰρ προεθέσπισε διὰ τὴν οὐκ εἴσω παθῶν 2.189 περιεχομένην αὐτοῦ θεότητα-, ἀλλὰ δι' ἣν ἕκαστος τῶν * ἐπὶ βλάβῃ ἑαυτοῦ τι ἐργαζόμενος ἑαυτῷ παραίτιος γεγένηται *, τοῦ θεοῦ ἀναιτίου ὄντος τῆς καθ' ἡμᾶς παρεκτροπῆς τε καὶ τῆς ἐκ ταύτης καθ' ἡμῶν μελλούσης ἔσεσθαι καταδίκης. Ἐν ἅπασιν οὖν καὶ οὗτος φωραθήσεται, ταῖς πρότερον καὶ μετέπειτα ἐγκαταμιχθεὶς αἱρέσεσιν, ἐκ τοῦ ἀριθμοῦ «τῶν τῆς ἀπωλείας τέκνων» ὑπάρχων,