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him to inherit the kingdom of heaven. For what, he says, did the Word come to do that was new? Or what new thing did the only-begotten come to preach and set right? For if it was about the fear of God, the law had this; if about marriage, the scriptures have preached it; if about envy and greed and injustice, the old covenant contained all these things. But he came to set right this one thing alone: to preach continence in the world and to gather for himself purity and continence; and that without this, no one can live. 2. And he gathers pretexts for these things from everywhere, as when he says, "and your sanctification, without which no one will see God." And if they say to him: how did the apostle say, "Marriage is honorable and the bed undefiled, but fornicators and adulterers God will judge," * and immediately he adds again, saying *, and skipping a little, he says that "the unmarried woman is anxious about the things of the Lord, how she may please the Lord, and the virgin; but she who has married is anxious about how she may please her husband, and is divided." If, then, there is a division, how can there be communion in the same thing where there is division? And if she does not please God, but her husband, how can she possess the inheritance with God? "For because of fornication, let each man have his own wife," says the apostle, not praising, he says, marriage after the advent, but tolerating it, so that they may not fall into excessive ruin. "For there are eunuchs who have made themselves eunuchs for the sake of the kingdom of heaven," and "I wish, he says, that all were as I myself am," and "the kingdom of heaven is likened to ten virgins, five foolish and five wise"; wise virgins, foolish virgins, but still virgins, are compared to the kingdom of heaven, and he did not say married women. And he heaps up for himself many such things, in order, forsooth, to cast out marriage. But he does not receive children who die before knowledge, but casts them out from the supposed hope. For he asserts that these do not inherit 3.135 the kingdom of heaven, because, he says, they did not contend. "For if anyone competes, he is not crowned unless he competes according to the rules;" for if even the one who competes is not crowned unless it is according to the rules, how much more those who have not yet been called to the contest? This man, again, does not believe Paradise to be perceptible, just as, of course, Origen does not, nor, as I said, the resurrection of the dead through the flesh, but he speaks of a resurrection of the dead, yet alleges it is a resurrection of souls and some spiritual mythology. But no one is gathered with them, unless one be a virgin or a monk or a continent person or a widow. But concerning the Father and Son and Holy Spirit, he does not assert according to Origen, but believes that the Son was truly begotten from the Father, 3. and concerning the Holy Spirit, he accepts that it is from the Father. But this man asserts, as was shown by me above in the heresy of the Melchizedekians, concerning the Holy Spirit that he is Melchizedek, because, he says, the apostle has stated that "he intercedes for us with groanings that cannot be uttered." And who is this, but the one "made like unto the Son of God, who remains a priest forever"? And the "priest forever" is because he intercedes. And that this Spirit met Abraham at that time, because it is like the Son. And because of this, he says, the apostle says "without father, without mother, without genealogy"; without mother, he says, because he has no mother; without father, he says, because on earth he did not have a father, "but made like unto the Son of God remains a priest forever." And speaking much nonsense about the Holy Spirit, he composed a long treatise about this. And he wishes to establish his complete system from the Ascension of Isaiah, as though in the so-called Ascension he said there that "the angel walking before me showed me, and he showed me and said: 3.136 Who is the one at the right hand of God? And I said: You know, Lord. He says: This is the beloved. And who is the other one like him who has come from the left? And I said: You know. He says: This is the Holy Spirit who speaks in you and in the

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αὐτὸν κληρονομεῖν βασιλείαν οὐρανῶν. τί γάρ, φησίν, ἦλθε ποιεῖν καινὸν ὁ λόγος; ἢ τί καινὸν ἦλθε κηρῦξαι ὁ μονογενὴς καὶ κατορθῶσαι; εἰ μὲν γὰρ περὶ φόβου θεοῦ, τοῦτο εἶχεν ὁ νόμος· εἰ δὲ περὶ τοῦ γάμου, κεκηρύχασιν αἱ γραφαί· εἰ δὲ περὶ φθόνου καὶ πλεονεξίας καὶ ἀδικίας, ταῦτα πάντα περιεῖχεν ἡ παλαιὰ διαθήκη. ἓν δὲ μόνον τοῦτο κατορθῶσαι ἦλθε, τὸ τὴν ἐγκράτειαν κηρῦξαι ἐν τῷ κόσμῳ καὶ ἑαυτῷ ἀναλέξασθαι ἁγνείαν καὶ ἐγκράτειαν· ἄνευ δὲ τούτου μὴ δύνασθαί τινα ζῆν. 2. Τὰς δὲ προφάσεις τούτων πανταχόθεν ἀναλέγεται, ὡς ὅταν εἴπῃ ὅτι «καὶ τὸν ἁγιασμὸν ὑμῶν, οὗ χωρὶς τὸν θεὸν οὐδεὶς ὄψεται». ἐὰν δὲ εἴπωσιν αὐτῷ· πῶς ὁ ἀπόστολος ἔφη «τίμιος ὁ γάμος καὶ ἡ κοίτη ἀμίαντος, πόρνους δὲ καὶ μοιχοὺς κρινεῖ ὁ θεός», * καὶ εὐθὺς ἐπιφέρει αὖθις λέγων *, ὑπερβὰς δὲ ὀλίγον λέγει ὅτι «ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου πῶς ἀρέσει τῷ κυρίῳ καὶ ἡ παρθένος· ἡ δὲ γαμήσασα μεριμνᾷ πῶς ἀρέσει τῷ ἀνδρί, καὶ μεμέρισται». εἰ τοίνυν ἔστι μερισμός, πῶς δύναται ὅπου μερισμὸς ἐπὶ τὸ αὐτὸ κοινωνῆσαι; καὶ εἰ θεῷ οὐκ ἀρέσκει, ἀλλὰ τῷ ἀνδρί, πῶς δύναται παρὰ θεῷ κεκτῆσθαι τὴν κληρονομίαν; «διὰ γὰρ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω», φησὶν ὁ ἀπόστολος οὐκ ἐπαινῶν, φησί, γάμον μετὰ τὴν παρουσίαν, ἀλλὰ συμβαστάζων, ἵνα μὴ εἰς περιττὸν ὄλεθρον ἐμπέσωσιν. «εἰσὶ γὰρ εὐνοῦχοι οἱ ἑαυτοὺς εὐνουχίσαντες διὰ τὴν βασιλείαν τῶν οὐρανῶν», καὶ «θέλω, φησί, πάντας εἶναι ὡς ἐμαυτόν», καὶ «ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν δέκα παρθένοις, πέντε μωραῖς καὶ πέντε φρονίμοις»· φρόνιμοι παρθένοι, μωραὶ παρθένοι, πλὴν παρθένοι, βασιλείᾳ οὐρανῶν ἀπεικάζονται, καὶ οὐκ εἶπεν ἔγγαμοι. πολλὰ δὲ τοιαῦτα ἑαυτῷ ἐπισωρεύει, ἵνα δῆθεν παρεκβάλῃ γάμον. Οὐ δέχεται δὲ τοὺς παῖδας τοὺς τελευτῶντας πρὸ γνώσεως, ἀλλ' ἀποβάλλει αὐτοὺς τῆς νομιζομένης ἐλπίδος. φάσκει γὰρ τούτους μὴ κλη3.135 ρονομεῖν βασιλείαν οὐρανῶν, ἐπειδή, φησίν, οὐκ ἠγωνίσαντο. «ἐὰν γὰρ ἀθλῇ τις, οὐ στεφανοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ·» εἰ γὰρ καὶ ὁ ἀθλῶν οὐ στεφανοῦται, ἐὰν μὴ νομίμως, πόσῳ γε μᾶλλον οἱ μηδέπω εἰς ἀγῶνα κεκλημένοι; οὐ πιστεύει δὲ πάλιν οὗτος παράδεισον εἶναι αἰσθητόν, ὥσπερ ἀμέλει καὶ Ὠριγένης, οὐδέ, ὡς ἔφην, νεκρῶν ἀνάστασιν τὴν διὰ σαρκός, ἀλλ' ἀνάστασιν μὲν νεκρῶν λέγει, ἀνάστασιν δὲ τὴν τῶν ψυχῶν καὶ πνευματικήν τινα φάσκων μυθολογίαν. οὐδεὶς δὲ μετ' αὐτῶν συνάγεται, ἀλλὰ εἰ εἴη παρθένος ἢ μονάζων ἢ ἐγκρατὴς ἢ χήρα. περὶ δὲ τοῦ πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος οὐ φάσκει κατὰ τὸν Ὠριγένην, ἀλλὰ πιστεύει ὄντως τὸν υἱὸν ἐκ πατρὸς γεγεννημένον, 3. καὶ περὶ τοῦ πνεύματος τοῦ ἁγίου ἐκ πατρὸς εἶναι δέχεται. φάσκει δὲ οὗτος, ὡς ἄνω μοι ἐν τῇ τῶν Μελχισεδεκιανῶν αἱρέσει δεδήλωται, περὶ τοῦ ἁγίου πνεύματος ὅτι αὐτός ἐστιν ὁ Μελχισεδέκ, διὰ τό, φησίν, εἰρηκέναι τὸν ἀπόστολον ὅτι «ὑπερεντυγχάνει στεναγμοῖς ἀλαλήτοις ὑπὲρ ἡμῶν». καὶ τίς ἐστιν οὗτος, ἀλλὰ ὁ «ἀφωμοιωμένος τῷ υἱῷ τοῦ θεοῦ, ὃς μένει ἱερεὺς εἰς τὸ διηνεκές»; τὸ δὲ «ἱερεὺς εἰς τὸ διηνεκές» διὰ τὸ ὑπερεντυγχάνειν. τοῦτο δὲ τὸ πνεῦμα συνηντηκέναι τῷ Ἀβραὰμ κατ' ἐκεῖνο καιροῦ, ἐπειδὴ γὰρ ὅμοιόν ἐστι τῷ υἱῷ. καὶ διὰ τοῦτο, φησίν, λέγει ὁ ἀπόστολος «ἀπάτωρ ἀμήτωρ ἀγενεαλόγητος»· ἀμήτωρ, φησίν, ὅτι οὐκ ἔχει μητέρα· ἀπάτωρ, φησίν, ὅτι ἐπὶ γῆς οὐκ ἔσχε πατέρα, «ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ μένει ἱερεὺς εἰς τὸ διηνεκές». καὶ πολλὰ φλυαρῶν περὶ τοῦ ἁγίου πνεύματος διεξῆλθε περὶ τούτου πολλὴν πραγματείαν. βούλεται δὲ τὴν τελείαν αὐτοῦ σύστασιν ποιεῖσθαι ἀπὸ τοῦ Ἀναβατικοῦ Ἠσαΐου, δῆθεν ὡς ἐν τῷ Ἀναβατικῷ λεγομένῳ ἔλεγεν ἐκεῖσε ὅτι «ἔδειξέ μοι ὁ ἄγγελος περιπατῶν ἔμπροσθέν μου, καὶ ἔδειξέ μοι καὶ 3.136 εἶπε· τίς ἐστιν ὁ ἐν δεξιᾷ τοῦ θεοῦ; καὶ εἶπα· σὺ οἶδας, κύριε· λέγει· οὗτός ἐστιν ὁ ἀγαπητός. καὶ τίς ἐστιν ὁ ἄλλος ὁ ὅμοιος αὐτῷ ἐξ ἀριστερῶν ἐλθών; καὶ εἶπα· σὺ γινώσκεις. λέγει· τοῦτό ἐστιν τὸ ἅγιον πνεῦμα τὸ λαλοῦν ἐν σοὶ καὶ ἐν τοῖς