LIB. III. fuerit, cui primum dominata est mors. Illius enim salus, evacuatio est mortis. Domino igitur vivificante hominem, id est 1Adam, Xxxvi.xxxvii. GR. III. xxxviii. MASS. III. evacuata est et mors. xxiii. 7. CAP. XXXVII. Adversus Tatiani doctrinam. MENTIUNTUR ergo omnes qui contradicunt ejus saluti, semper Luc. xv. 4. seipsos excludentes a vita, in eo quod non credant inventam ovem quæ perierat. Si autem illa non est inventa, adhuc possidetur in perditione omnis hominis generatio. Mendax ergo is qui prior hanc sententiam, imo hanc ignorantiam et cæcitatem induxit, 2 Tatianus: connexio quidem factus omnium hæreticorum, quemadmodum ostendimus; hoc autem a semetipso adinvenit, uti novum aliquid præter reliquos inferens, vacuum loquens, vacuos a G. 266. fide auditores sibi præpararet, affectans magister haberi, tentans Rom. v. 20. 1 Cor. xv. 22. et subinde uti hujusmodi a Paulo assidue dictis: Quoniam in Adam omnes morimur; ignorans autem, quoniam ubi abundavit peccatum, superabundavit gratia. Ostenso ergo hoc manifeste, erubescant omnes qui ab eo sunt, et concertant de 'Adam, quasi magnum aliquid lucrentur, si ille non salvetur: quando magis nihil proficiant, quemadmodum et serpens nihil profecit suadens homini, nisi illud quod eum transgressorem ostendit, initium et materiam apostasiæ suæ habens hominem; Deum autem non 6vidit. Sic et hi qui contradicunt saluti Adæ, nihil proficiunt, nisi hoc, quod semetipsos hæreticos et apostatas faciunt veritatis, et advocatos se serpentis et mortis ostendunt. 1 See the false gospel of Nicodemus, § XIX. &c. 2 Tatian was a Syrian by birth, of some renown as a rhetorician; he established himself at Rome, and under the auspices of JUSTIN M. he did good work for the Church, in defending the faith from the attacks of Crescens the Cynic. EUSEBIUS, H. E. IV. 27, informs us that he compiled the first harmony of the Gospels, under the name διὰ τεσσάρων, and left a large number of writings, of which a work against the Gentiles was the most remarkable. After the martyrdom of JUSTIN he swerved from the faith, and returned to the East. The 4 Concertant, ἐρίζουσιν ̓Αδὰμ περί. 6 older having been read as eldev. FIDES ECCLESIÆ. 131 CAP. XXXVIII. Adversus eos qui ex quacunque causa schisma faciunt. LIB. III. Xxxviii. 1. GR. III. xl. MASS. III. xxiv. 1. 1. TRADUCTIS igitur omnibus, qui nefandas inferunt sententias de factore et plasmatore nostro, qui et hunc mundum fabricatus est, super quem alius Deus non est; et ipsis ostensionibus eversis his, qui de substantia Domini nostri, et de dispositione quam fecit propter hominem suum, falsa docent; prædicationem vero Ecclesiæ 1undique constantem, et æqualiter perseverantem, et testimonium habentem a prophetis et ab Apostolis, et ab omnibus discipulis, quemadmodum ostendimus, 3 per initia, et medietates, et finem, et per universam Dei dispositionem, et eam quæ secundum salutem hominis est 'solidam operationem, quæ est in fide nostra ; quam perceptam ab Ecclesia M. 223. custodimus, et quæ semper a Spiritu Dei, quasi in vase bono eximium quoddam depositum juvenescens, et juvenescere faciens ipsum vas in quo est. Hoc enim Ecclesiae creditum est Dei munus, quemadmodum aspiratio plasmationi, ad hoc ut omnia membra percipientia vivificentur : et in eo disposita est communicatio Christi, id est Spiritus sanctus, arrha incorruptela, et confirmatio fidei nostræ, et scala ascensionis ad Deum. In Ecclesia 1 Cor. xii. 28. enim, inquit, posuit Deus Apostolos, prophetas, doctores, et universam reliquam operationem Spiritus: cujus non sunt participes 1 Scribes occasionally substitute synonyms by mistake, and here the reading of the CLERM. MS. utique, indicates ubique. We may note a precursor of the Vincentian canon, quod semper quod ubique quod ab omnibus. 2 quemadmodum ostendimus are parenthetical words. 3 The construction is still dependent upon testimonium habentem; these three terms meaning the Prophets, Apostles, and Church Catholic. See PLATO, p. 135. 4 MASSUET reads solitam on the authority of the CLERM. and Voss. MSS., but solidam as connected with the foundation of faith is preferable, Kal Th τὸ κατὰ σωτηρίαν ἀνθρώπου στερεὰν ἐν εργείαν, τὴν ἐν πίστει ἡμετέρᾳ, κ. τ. λ. Cf. στερεοὶ τῇ πίστει, 1 Pet. v. 9. Elw Oviar, solitam, would hardly be suitable. 5 depositum. The CLEKM. MS. has dispositum, but the original no doubt was καλήν τινα παρακαταθήκην, as in 2 Tim. i. 14, meaning the deposit of faith. Compare I. ii. iii. 6 MASSUET, following the CLERMONT MS. has ad inspirationem; other authority is in favour of GRABE's reading, aspiratio, and also scriptural analogy; the idea in the writer's mind being very perceptibly, the inspiration of the breath of life into man, when first created. 7 CL. omits ut; which, however, has escaped the Benedictine's notice. 8 CL. commutatio, ἡ (διὰ) τοῦ Χριστοῦ KаTаλλay, but the spirit of sanctification is the evidence of our communion with Christ; it is not the atonement. LIB. III. omnes, qui non' concurrunt ad Ecclesiam, sed semetipsos fraudant GR. III. xi. a vita, per sententiam malam, et operationem pessimam. Ubi xxxviii. 1. MASS. III. xxiv. 1. Jer. ii. 13. enim Ecclesia, ibi et Spiritus Dei; 2et ubi Spiritus Dei, illic 2. Alienati vero a veritate, digne in omni volutantur errore, fluctuati ab eo, aliter atque aliter per tempora de eisdem sentientes, et nunquam scientiam stabilitam habentes, sophista verborum magis volentes esse quam discipuli veritatis. Non enim sunt Matt. vii. 24 fundati super unam petram, sed super arenam, habentem in et 26. seipsa lapides multos. Propter hoc et multos Deos fingunt, et G. 27- 1 CL., Voss., FEU. marg. currunt; but AR. concurrunt, implying harmonious action. 2 et ubi Spiritus Dei. By a very common error with the transcriber of the CLERM. MS. these four words are omitted, his eye having passed on from the close of one similar combination of words to its counterpart. This is the writer's weakest point; in many places several lines have disappeared. 3 So the CLERM., al. stabilem. 4 GRABE first adopted unam from the AR. and Voss. MSS. It displaces vivam. The emendation is confirmed by the CL., which MASSUET fails to note. 6 CLERM. licet. 7 Id est ὑστερήματος καρπόν, labίς fructum arbitrantes eum, ut alibi passim dicit. MASS. But in all probability the Greek had ἡκίστου ἀξιοῦντες αὐτόν, read by the translator as ἥκιστον. 8 in, addidi auctoritate Cod.CL. MASS. The particle however is not there. 9 in is omitted by ERASM., GALL. and in MERC. II. MSS., and it would not be required, the original being ἐνεφύσησε αὐτοῖς. But f. 1. in eos. xxxviii. 2. GR. III. xli. MASS. III. est qui est solus 1verus Deus :) eum vero qui non est, somniantes LIB. III. super hunc, ut magnum Deum putentur adinvenisse, quem nemo possit cognoscere, humano generi communicantem, nec terrena administrantem: Epicuri videlicet invenientes Deum, neque sibi, neque aliis aliquid præstantem, id est, nullius providentiam ha bentem. CAP. XXXIX. Ostensio quoniam providentia Dei regatur hic mundus. PROVIDENTIAM autem habet Deus omnium, propter hoc et consilium dat: consilium autem dans adest his, qui morum 2 providentiam habent. Necesse est igitur ea quæ providentur et gubernantur, cognoscere suum 3 directorem: quæ quidem non sunt 'irrationalia, neque vana, sed habent sensibilitatem perceptam de providentia Dei. Et propter hoc ethnicorum quidam, qui minus illecebris ac voluptatibus servierunt, et non in tantum superstitione idolorum coabducti sunt, providentia ejus moti licet tenuiter, tamen conversi sunt, ut dicerent fabricatorem hujus universitatis Patrem omnium providentem, et disponentem secundum nos mundum. CAP. XL. Quoniam neque justitia sine bonitate constare potest, neque bonitas sine justitia. Quoniam sapiens idem et Judex. Ostensio quod Verbum Dei et justum, et bonum sit. 1. RURSUS ut increpativum auferrent a Patre et judiciale, indignum id Deo putantes, et sine iracundia et bonum arbitrantes se adinvenisse Deum, alterum quidem judicare, et alterum quidem salvare dixerunt, 7nescientes utrorumque auferentes sensum et justitiam. Si enim judicialis non et bonus sit, ad donandum quidem his quibus debet, et ad exprobrandum his quibus oportet, neque justus neque sapiens videbitur judex; 10 rursus bonus, si hoc 1 The CLERM. MS. confirms this reading, cf. Joh. xvii. 3. al. vere. 2 τοῖς τῶν ἠθῶν προνοουμένοις. 106, 1.6. 3 CL., Voss., FEU. marg., but AR., MERC. II., EDD. rectorem. 4 CLERM., but AR. irrationabilia. 5 CLERM., Voss., but AR. abducti. * τὸ ἐπιτιμητικόν... καὶ τὸ κριτικόν. 8 7 f. 1. nescienter, ἀγνῶς ἑκατέρων περιαιροῦντες νοῦν καὶ δικαιότητα. 8 CL., Voss., FEU. marg., but AR., MERC. II, addo nondum. al. ad dandum. 9 The CL. has nequam, possibly from neque quidem, οὐδὲ μήν. 10 πάλιν ἀγαθὸς, εἰ τοῦτο μόνον ἂν ᾖ ἀγαθός. tantum sit, bonus, non et probator in quos immittat bonitatem, extra justitiam erit et bonitatem, et infirma bonitas ejus videbitur, M. 294. non omnes salvans, si non cum judicio fiat. 2. 1 Marcion igitur ipse dividens Deum in duo, alterum qui- G. 263. dem bonum, et alterum judicialem dicens, ex utrisque interimit 1 Μαρκίων δὲ ὁ Ποντικός... ἐπὶ τὸ ἀναιδέστερον ὁρμήσας, δύο ἀρχὰς τοῦ πάντος ὑπέθετο, ἀγαθὸν τινὰ λέγων, καὶ τὸν ἕτερον πονηρόν. HIPPOLYT. VII. 29. HIPPOLYTUS professes to trace the Marcionite theory back to its remote origin in EMPEDOCLES: ἡ μὲν οὖν πρώτη καὶ καθαρωτάτη Μαρκίωνος αἵρεσις, ἐξ ἀγαθοῦ καὶ κακοῦ τὴν σύστασιν ἔχουσα, Εμπεδοκλέους ἡμῖν εἶναι πεφανέρωται. The introduction of a mean between the two antagonising principles he ascribes to one Prepon an Assyrian. Έπεὶ δὲ, ἐν τοῖς καθ ̓ ἡμᾶς χρόνοις, νῦν κενώτερόν τι ἐπεχείρησε Μαρκίων, νηστίς (ita MILLER. 7. Μαρκιωνίστης) τις Πρέπων Ασσύριος πρὸς 'Αρδησιάνην τὸν ̓Αρμένιον ἐγγράφως ποιήσασθαι λόγους περὶ τῆς αἱρέσεως, οὐδὲ τοῦτο σιωπήσομαι. Τρίτην φάσκων δίκαιον εἶναι ἀρχὴν καὶ μέσην ἀγαθοῦ καὶ κακοῦ τεταγμένην. κ.τ.λ. Ph. VII. 31. The reader will observe that HIPPOLYTUS is not quite consistent with himself, for he gives a slightly varied account in a subsequent book. See I. 216, n. 2. The present statement seems the most like the truth, that τὸ δίκαιον was a subsequent intercalation between the principles of good and evil. TERTULLIAN also slightly varies his account; for MARCION asserted not only the existence of two eternal intelligent principles, but also the eternity of matter, and this involved as well the eternity of space; hence in one place we find the statement, Lib. I. c. Marc. c. 6, Marcionem dispares deos constituere, alterum, judicem ferum bellipotentem, alterum, mitem placidum et tantummodo bonum atque optimum; again, Duos Ponticus deos affert, tamquam duas symplegadas naufragii sui; ibid. 2; and in another these eternal principles are extended by inference to nine, in superioribus tres substantias divinitatis (viz. the God respectively of Christians, of the Jews, and of the Gentiles), in inferioribus quatuor, (the Demiurge, matter, space, and evil), which with the addition of the Christ that had already appeared, and of the Christ still promised by the Creator, make the number; and he adds, manifestam jam fraudem Marcion patitur ab eis, qui duos illum deos inferre præsumunt, cum novem assignet licet nesciens. adv. Marc. 1. 15. It does not appear, however, that MARCION himself said any thing about more than two principles of intelligent substance, though Rhodon, Eus. H. E. v. 13, referred to his follower Syneros, as HIPPOLYTUS did to Prepon, the assertion of three, ἕτεροι δὲ, καθὼς καὶ αὐτὸς ὁ ναύτης Μαρκίων, δύο ἀρχὰς εἰσηγοῦνται· ἄλλοι δὲ πάλιν αὐτῶν ἐπὶ τὸ χεῖρον ἐξοκείλαντες, οὐ μόνον δύο, ἀλλὰ καὶ τρεῖς ὑποτίθενται φύσεις ὧν ἐστὶν ἀρχηγὸς καὶ προστάτης Συνέρως, καθώς οἱ τὸ δι δασκάλιον αὐτοῦ προβαλλόμενοι λέγουσιν. Hence the Marcionite Megethius, in the Dialogue ascribed to ORIGEN, as quoted by GRABE, says: Εγώ φημι εἶναι τρεῖς ἀρχὰς, Θεὸν τὸν πατέρα τοῦ Χριστοῦ ἀγαθὸν, καὶ ἄλλον τὸν δημιουργὸν, καὶ ἕτερον τὸν πονηρόν, p. 3. And p. 4, ἡ ἀγαθὴ ἀρχὴ τῶν Χριστιανῶν ἄρχει· ἡ δὲ δημιουργική τῶν Ἰουδαίων· ἡ δὲ πονηρὰ τῶν Ἐθνικῶν. With the addition of matter THEODORET counts four Marcionite principles: τέτταρας γὰρ ἀγεννήτους οὐσίας τῷ λόγῳ διέ πλασε, καὶ τὸν μὲν ἐκάλεσεν ἀγαθόν τε καὶ ἄγνωστον, ὃν καὶ πατέρα προσηγόρευσε τοῦ Κυρίου· τὸν δὲ δημιουργόν τε καὶ δίκαιον, ὃν καὶ πονηρὸν ὠνόμαζε· καὶ πρὸς τούτοις τὴν ὕλην κακήν τε οὖσαν, καὶ ὑπ ̓ ἄλλῳ κακῷ τελοῦσαν. Hær. Fab. I. 24. q.d. the Good, the Just or Severe, the Evil, and Matter. |