11/28/2018 Against All Heresies From Ancient Times to the Present. (Part 2)
http://www.newadvent.org/fathers/0319.htmAnd thus, through the passion of Christ, there might be no possibility of the salvation of mankind being retarded.
But, again, the heresy has started forth which is called that of the Sethites.
The doctrine of this perversity is as follows.
Two human beings were formed by the angels— Cain and Abel. On their account arose great contentions and discords among the angels;
For this reason, that Virtue which was above all the Virtues — which they style the Mother — when they said that Abel had been slain, willed this Seth of theirs to be conceived and born in place of Abel.
In order that those angels might be escheated who had created those two former human beings, while this pure seed rises and is born.
For they say that there had been iniquitous permixtures of two angels and human beings; for which reason that Virtue which (as we have said) they style the Mother brought on the deluge even, for the purpose of vengeance, in order that that seed of permixture might be swept away, and this only seed which was pure be kept entire.
But (in vain): for they who had originated those of the former seed sent into the ark (secretly and stealthily, and unknown to that Mother-Virtue),
Together with those “eight souls,” the seed likewise of Ham, in order that the seed of evil should not perish, but should, together with the rest, be preserved, and after the deluge be restored to the earth, and, by example of the rest, should grow up and diffuse itself, and fill and occupy the whole orb.
Of Christ, moreover, their sentiments are such that they call Him merely Seth, and say that He was instead of the actual Seth.
Chapter 3. Carpocrates, Cerinthus, Ebion
Carpocrates, furthermore, introduced the following sect.
He affirms that there is one Virtue, the chief among the upper (regions):
That out of this were produced angels and Virtues, which, being far distant from the upper Virtues, created this world in the lower regions:
That Christ was not born of the Virgin Mary, but was generated — a mere human being — of the seed of Joseph, superior (they admit) above all others in the practice of righteousness and in integrity of life;
That He suffered among the Jews; and that His soul alone was received in heaven as having been more firm and hardy than all others:
Whence he would infer, retaining only the salvation of souls, that there are no resurrections of the body.
After him broke out the heretic Cerinthus, teaching similarly.
For he, too, says that the world was originated by those angels; and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels; representing the God of the Jews as not the Lord, but an angel.
His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, “No disciple above his master, nor servant above his lord,” sets forth likewise the law as binding, of course for the purpose of excluding the gospel and vindicating Judaism.
Chapter 4. Valentinus, Ptolemy and Secundus, Heracleon
Valentinus the heretic, moreover, introduced many fables. These I will retrench and briefly summarize.
For he introduces the Pleroma and the thirty Æons.
These Æons, moreover, he explains in the way of syzygies, that is, conjugal unions of some kind.
For among the first, he says, were Depth and Silence; of these proceeded Mind and Truth; out of whom burst the Word and Life; from whom, again, were created Man and the Church.
But (these are not all); for of these last also proceeded twelve Æons; from Speech, moreover, and Life proceeded other ten Æons: such is the Triacontad of Æons, which is made up in the Pleroma of an ogdoad, a decad, and a duodecad.
The thirtieth Æon, moreover, willed to see the great Bythus; and, to see him, had the hardihood to ascend into the upper regions; and not being capable of seeing his magnitude, desponded, and almost suffered dissolution, had not some one — he whom he calls Horos, to wit — sent to invigorate him, strengthened him by pronouncing the word “Iao.”
This Æon, moreover, which was thus reduced to despondency, he calls Achamoth, (and says) that he was seized with certain regretful passions, and out of his passions gave birth to material essences.
For he was panic-stricken, he says, and terror-stricken, and overcome with sadness; and of these passions he conceived and bare.
Hence he made the heaven, and the earth, and the sea, and whatever is in them: for which cause all things made by him are infirm, and frail, and capable of falling, and mortal, inasmuch as he himself was conceived and produced from despondency.
He, however, originated this world out of those material essences which Achamoth, by his panic, or terror, or sadness, or sweat, had supplied.
For of his panic, he says, was made darkness; of his fear and ignorance, the spirits of wickedness and malignity; of his sadness and tears, the humidities of founts, the material essence of floods and sea.
Christ, moreover, was sent by that First-Father who is Bythus. He, moreover, was not in the substance of our flesh; but, bringing down from heaven some spiritual body or other, passed through the Virgin Mary as water through a pipe, neither receiving nor borrowing anything thence.
The resurrection of our present flesh he denies, but (maintains that) of some sister-flesh.
Of the Law and the prophets some parts he approves, some he disapproves; that is, he disapproves all in reprobating some.
A Gospel of his own he likewise has, beside these of ours.
After him arose the heretics Ptolemy and Secundus, who agree throughout with Valentinus, differing only in the following point: viz., whereas Valentinus had feigned but thirty Æons, they have added several more; for they first added four, and subsequently four more.
And Valentine's assertion, that it was the thirtieth Æon which strayed out from the Pleroma, (as falling into despondency,) they deny; for the one which desponded on account of disappointed yearning to see the First-Father was not of the original triacontad, they say.
There arose, besides, Heracleon, a brother -heretic, whose sentiments pair with Valentine's; but, by some novelty of terminology, he is desirous of seeming to differ in sentiment.
For he introduces the notion that there existed first what he terms (a Monad); and then out of that Monad (arose) two, and then the rest of the Æons.
Then he introduces the whole system of Valentine.
Chapter 5. Marcus and Colarbasus
After these there were not wanting a Marcus and a Colarbasus, composing a novel heresy out of the Greek alphabet.
For they affirm that without those letters truth cannot be found; nay more, that in those letters the whole plenitude and perfection of truth is comprised; for this was why Christ said, “I am the Alpha and the Omega.”
In fact, they say that Jesus Christ descended, that is, that the dove came down on Jesus; and, since the dove is styled by the Greek name περιστερά — (peristera), it has in itself this number DCCCI.
These men run through their Ω, Ψ, Χ, Φ, Υ, Τ — through the whole alphabet, indeed, up to Α and Β — and compute ogdoads and decads.
So we may grant it useless and idle to recount all their trifles.
What, however, must be allowed not merely vain, but likewise dangerous, is this: they feign a second God, beside the Creator; they affirm that Christ was not in the substance of flesh; they say there is to be no resurrection of the flesh.
Chapter 6. Cerdo, Marcion, Lucan, Apelles
To this is added one Cerdo. He introduces two first causes, that is, two Gods — one good, the other cruel: the good being the superior; the latter, the cruel one, being the creator of the world.
He repudiates the prophecies and the Law; renounces God the Creator; maintains that Christ who came was the Son of the superior God; affirms that He was not in the substance of flesh; states Him to have been only in a phantasmal shape, to have not really suffered, but undergone a quasipassion, and not to have been born of a virgin, nay, really not to have been born at all.
A resurrection of the soul merely does he approve, denying that of the body. The Gospel of Luke alone, and that not entire, does he receive.
Of the Apostle Paul he takes neither all the epistles, nor in their integrity. The Acts of the Apostles and the Apocalypse he rejects as false.
After him emerged a disciple of his, one Marcion by name, a native of Pontus, son of a bishop, excommunicated because of a rape committed on a certain virgin.
(End Part 2)