Compendium of Heretical Fables 1.26–3.6 (Compendium of Heretical Fables)

Theodoret of Cyrus

Compendium of Heretical Fables 1.26–3.6

Theodoret of Cyrus · Compendium of Heretical Fables · ca. 450 · Cyrrhus · 18 passages

Greek text: PG 83.English: Claude (claude-opus-5-5), public domain (CC0).

BothSource textEnglish

Transliteration

Show only the passage I followed

Chapter 1

1.26PG 83

Ὃ δὲ Μάνης Πέρσης μὲν ἦν, ὥς φασι, τὸ γένος, τῆς δὲ δουλείας ἐπὶ πλεῖστον εἴλκυσε τὸν ζυγὸν, Σχυθιανὸς δὲ δουλεύων προσηγορεύετο' ὃς κληρονόμος τῆς δεσποίνης γενόμενος, οὐκ ἢγάπησε παρ᾽ ἐλπίδα πλουτήσας, οὐδὲ ὕμνησε τὸν δοτῇρα τῶν ἀγαθῶν, ἀλλ᾽ εἰς βλασφημίαν καὶ δυσσεδῇ μυθολογίαν τὴν γλῶτταν ἐκίνησεν, ὄργανον τελειότατον γενόμενος τοῦ τῆς ἀληθείας ἐχθροῦ. Οὗτος δύο ἀγεννήτους καὶ ἀϊδίους ἔφησεν εἶναι, Θεὸν καὶ Ὕλην, καὶ προσηγόρευσε τὸν μὲν Θεὸν Φῶς, τὴν δὲ Ὕλην Σκότος" καὶ τὸ μὲν Φῶς ᾿Αγαθὸν, τὸ δὲ Σκότος, Κακόν, ἐπιτέθεικε δὲ καὶ ἄλλα ὀνόματα. Τὸ μὲν γὰρ Φῶς ὠνόμασε δένδρον ἀγαθὸν, ἀγαθῶν πεπληρωμένον καρπῶν " τὴν δὲ Ὕλην, δένδρον κακὸν, συμδαίνοντας τῇ ῥίζῃ φέρον καρπούς. ᾿Αφεστηχέναι τῆς Ὕλης ἔφησε τὸν Θεὸν, καὶ παντάπασιν ἀγνοεῖν, καὶ αὐτὸν τὴν Ὕλην, καὶ τὴν ὝἼἽλην αὐτόν " καὶ σχεῖν, τὸν μὲν Θεὸν, τά τε ἀρχτῷα μέρη, καὶ τὰ ἑῷα, καὶ τὰ ἑσπέρια, τὴν δὲ ὝὝΛην τὰ νότια ᾿ αἰῶσι δὲ πολλοῖς ὕστερον διαστασιάσαι πρὸς ἑαυτὴν τὴν Ὕλην, καὶ τοὺς ταύτης καρποὺς πρὸς ἀλλήλους " τοῦ δὲ πολέμου συστάντος, καὶ τῶν μὲν διωκόντων, τῶν δὲ διωκομένων, μέχρι ὦ τῶν ὄρων τοῦ Φωτὸς αὐτοὺς ἀφικέσθαι, εἶτα τὸ Φῶς θεασαμένους, ἡσθῆναί τε ἐπ᾽ αὐτῷ, καὶ θαυμάσαι, καὶ βουληθῆναι πασσυδεὶ κατ᾽ αὐτοῦ στρατεῦσαι, καὶ ἀρπάσαι, καὶ χερᾶσαι τῷ Φωτὶ τὸ ἴδιον σκότος. Ὥρμησεν οὖν, ὡς ὁ ἀσύστατος, καὶ φλήναφος, καὶ ἀνόητος ἔφησε μῦθος, ἡ Ὕλη μετὰ τῶν δαιμόνων, καὶ τῶν εἰδώλων, καὶ τοῦ πυρὸς, καὶ τοῦ ὕδατος, κατὰ τοῦ φανέντος Φωτός. Ὁ Θεὸς δὲ, τὴν ἀθρόαν στρατείαν ὀῤῥωδήσας" οὐ γὰρ εἶχε, φησὶ, πῦρ, ἵνα χεραυνοὶς χρήσηται, καὶ σχηήπτοϊῖς, οὔτε ὕδωρ, ἵνα κατακλυσμὸν ἐπενέγκῃ, οὐδὲ σίδηρον, ἣἢ ἄλλο τι δπλον" τοιόνδε σι μηχανᾶται. Μοῖράν τινα τοῦ Φωτὸς λαδὼν, οἷόν τι δέλεαρ καὶ ἄγκιστρον τῇ Ὕλῃ προσἐπεμψε" προσκειμένη δὲ ἐκείνη, καὶ ὑπερ αὐτὸ στρωἀπερ τινὶ περιδπάρη πάγη. Ἐντεῦθεν ἀναγκασθῇναί φασι τὸν Θεὸν δημιουργῆσαι τὸν κόσμον. Τὰ δὲ τοῦ χάσμου μέρη οὐκ αὑτοῦ λέγουσιν, ἀλλὰ τῆς Ὕλης εἶναι ποιήματα. Ἐδημιούργησε δὲ, διαλῦσαι αὐτῆς τὴν σύστασιν βουληθεὶς, καὶ εἰς εἰρήνην ἀγαγεῖν τὰ. μαχόμενα, ὥστε κατὰ βραχὺ καὶ τὸ ἀναχραθὲν τῇ Ὕλη Φῶς ἐλευθερῶσαι. Καὶ τὸν ἄνθρωπον δὲ οὐκ ὑπὸ τοῦ Θεοῦ πλασθῆναι λέγουσιν, ἀλλ᾽ ὑπὸ τοῦ τῆς “Ὕλης ἄρχοντος" Σακλᾶν δὲ τοῦτον προσαγορεύουσιν" καὶ τὸν Εὔαν ὡσαύτως ὑπὸ τοῦ Σαχλᾶ καὶ τοῦ Νεῦκαὶ τὸν μὲν ᾿Αδάμ θηριόμορφον κτισθῆναι, τὴν δὲ Εὔαν ἄψυχον καὶ ἀκίνητον" τὴν δὲ ἀῤῥενιχὴν παρθένον, ἣν τοῦ Φωτὸς ὀνομάζουσι θυγατέρα, καὶ Ἰωὴλ προσαγορεύουσιν, μεταδοῦναί φασι τῇ Εὔᾳ, καὶ ζωῆς καὶ φωτός " τὴν δὲ Εὔαν τῆς θηριωδίας τὸν ᾿Αδὰμ ἀπαλλάξαι, εἶθ᾽ ὕστερον τοῦ φωτὸς θηριόμορφον ἐξ αὐτῆς ἐσχηκέναι παιδίον. Εἶτα καὶ ταύτῃ πάλιν κεκοινωνηκέναι αὐτὸν λέγουσι. ᾿Αλλὰ γὰρ ἴσως κἀμοὶ ἐπιμέμψαιτ᾽ ἄν τις εἰκότως, ταῦτα συγγράφειν ἀνεχομένῳ. Οὗ δὴ χάριν, τοὺς ἄλλους μύθους καὶ λήρους καταλιπὼν, συντόμως ἐρῶ τῆς δυσσεδοῦς αἱρέσεως τὰ κεφάλαια. Οὗτοι τὸν ἥλιον καὶ τὴν σελήνην θεοὺς ὀνομάζουσι, ποτὲ μὲν αὑτὸν ἀποκαλοῦντες Χριστὸν, καὶ τούτου τεκμήριον ἱκανὸν παρέχουσι, τὸ τὸν ἥλιον ἐκλείπειν "ἐν τῷ τοῦ σταυροῦ καιρῷ ποτὲ δὲ πλοῖα λέγοντες εἶναι τὰς τῶν τελευτώντων ψυχὰς ἀπὸ τῆς Ὕλης μετάγοντα πρὸς τὸ Φῶς. Οὔτω γὰρ, φησὶ, κατὰ μέρος τῆς πονηρᾶς ἀπαλλάττεται κράσεως. Καὶ τὴν σελήνην ὃὲ μηνοειδῆ, καὶ διχότομον γίνεσθαί φασι, τῷ χενοῦσθαι" καὶ τὰς φωτοειδεῖς ψυχὰς ἀπὸ μὲν τῆς Ὕλης λαμθάνειν, ἀποτίθεσθαι δὲ εἰς τὸ Φῶς " καὶ οὕτω κατὰ βραχὺ τῆς πονηρᾶς τὸ Φῶς ἀπαλλάττεσθαι κράσεως. Ὅταν δὲ πᾶσα τοῦ Φωτὸς ἡ φύσις τῆς Ὕλης ἀποχριθῇ, τότε φασὶ τὸν Θεὸν πυρὶ παραδώσειν αὖ τὴν, καὶ μίαν βῶλον ποιήσειν " σὺν αὐτῇ δὲ καὶ τὰς μὴ πεπιστευκυίας εἰς τὸν Μάνητα ψυχάς. Τὸν δὲ διάδολον ποτὲ μὲν Ὕλην καλεῖ, ποτὲ δὲ τῆς Ὕλης ἄρχοντα. Τὸν δὲ γάμον τοῦ διαθόλου νομοθεσίαν φησί. Τὴν δὲ εἰς τοὺς πένητας γινομένην διαθάλλουσι φιλανθρωπίαν, τῆς Ὕλης εἶναι λέγοντες θερα πείαν. Τὸν δὲ Κύριον οὔτε ψυχὴν ἀνειληφέναι φασὶν, οὔτε σῶμα, ἀλλὰ φανῆναι ὡς ἄνθρωπον, καὶ οὐδὲν ἀνθρώπινον ἔχοντα " καὶ τὸν σταυρὸν δὲ, καὶ τὸ πάθος, καὶ τὸν θάνατον, φαντασίᾳ γενέσθαι. Τὴν δὲ τῶν σωμάτων ἀνάστασιν ὡς μῦθον ἐχδάλλουσιν, Οὐδὲν γὰρ τῆς Ὕλης μόριον ἄξιον ὑπειλήφασι σωτηρίας. Ψυχῶν δὲ μετενσωματώσεις λέγουσι γίνεσθαι, καὶ τὰς μὲν εἰς πτηνῶν, τὰς δὲ εἰς κτηνῶν, καὶ θηρίων, καὶ ἑρπετῶν σώματα καταπέμπεσθαι. Πάντα δὲ νομίζουσιν ἔμψυχα, καὶ τὸ πῦρ, καὶ τὸ ὕδωρ, καὶ τὸν ἀέρα, καὶ τὰ φυτὰ, καὶ τὰ σπέρματα. Οὗ δὴ χάριν οἱ καλούμενοι τέλειοι παρ᾽ αὐτοῖς, οὔτε … καῦτα δρῶσιν, ὡς μιαιφόνοις προφανῶς ἑπαίρονται" ἐσθίουσι δὲ ὅμως τὰ τεμνόμενα καὶ τὰ χλώμενα. Κέχρηνται δὲ καὶ γοητείαις διαφερόντως, τὰ δυσαγῆ αὑτῶν ἐκτελοῦντες μυστήρια" ταύτῃτοι καὶ δυσέχνιπτὸς αὐτῶν ἡ διδασκαλία, καὶ τὸν τῶν μυσαρῶν ὁρ- Υίων μετειληχότα λίαν ἐστὶ δυσχερὲς μετατιθέναι τῆς τῶν Ψψυχοφθόρων ἐνεργείας δαιμόνων, ταῖς τῶν τελούντων ἐπῳδαῖς τὰς ἐχείνων καταδεσμούντων Ψυχάς. Οὗτος ὁ Μάνης τρεῖς ἔσχε τὴν ἀρχὴν φοιτητὰς, ᾿Αλδὰν, καὶ θωμᾶν, καὶ Ἑρμᾶν. Καὶ τὸν μὲν Θωμᾶν. Ἐπειδὴ δὲ ἐπανῆλθον οὗτοι, παντοδαπὰ λέ… ἑαυτὸν ὁ παμπόνηρος καὶ Χριστὸν προσαγορεῦσαι, … κατὰ τὴν τοῦ Σωτῆρος ὑπόσχεσιν. Ἐπηγγείλατο γὰρ ὁ Κύριος πέμψειν ἄλλον Παράκλητον. Οὗτος δυοκαίδεκα μαθητὰς κατὰ τὸν Κυριακὸν ποιησάμενος τύ-᾿ «ον, εἰς τὴν μέσην ἀφίκετο τῶν ποταμῶν, ἀποδιδράσχων τὸν Περσῶν βασιλέα. Θεραπεύσειν γὰρ νεανιευσάμενος πάθει τινὶ περιπεσόντα τὸν τοῦ βασιλέως υἱὸν, μείζοσι κακοῖς περιέθαλεν. Ἐπειδὴ δὲ καὶ ἐν… λος, ταῦτα τῆς δυσσεδοῦς αἱρέσεως τὰ κεφάλαια. Εἰ γὰρ ἅπαντά τις τῶν μύθων τὸν ταῖς τῶν ἀνοσίων ἀνθρώπων διανοίαις ὁ παμπόνηρος αγοῖς καὶ ταξιάρχαις, κατὰ τῆς ἀληθείας μᾶνος. ᾿Αλλ᾽ ἱστὸν ἀράχνης, προφητικῶς εἰπεῖν, ὕφηνε. Ῥᾷστα γὰρ ὁ Δεσπότης τὸ ψεῦδος διήλεγξε, Κατὰ ὃς τῆς τοῦ Μάνεντος δυσσεόείας συνέγραψαν οἱ ἄριστοι τῆς εὑσεδείας συνήγοροι, Τῖτος καὶ Διόδωρος, ὁ μὲν τὴν Βοστρηνῶν Ἐκκλησίαν ποιμάνας, ὁ δὲ τὴν Κιλίκων ἰθύνας μητρόπολιν. Συνέγραψε δὲ καὶ ὁ Λαοδιχεὺς Γεώργιος, ἀνὴρ τῆς μὲν Ἀρείου προστατεύων αἱρέσεως, τοῖς δὲ φιλοσόφοις ἐντεθραμμένος μαθήμασι. Πρὸς δὲ τούτοις καὶ ὁ Φοίνιξ Εὐσέδιος, οὗ καὶ πρόσθεν ἐμνήσθημεν. Ἐγὼ δὲ ἐπὶ τὴν ἑτέραν

Ho de Manēs Persēs men ēn, hōs phasi, to genos, tēs de douleias epi pleiston eilkyse ton zygon, Schythianos de douleuōn prosēgoreueto' hos klēronomos tēs despoinēs genomenos, ouk ēgapēse par᾽ elpida ploutēsas, oude hymnēse ton dotę̄ra tōn agathōn, all᾽ eis blasphēmian kai dyssedę̄ mythologian tēn glōttan ekinēsen, organon teleiotaton genomenos tou tēs alētheias echthrou. Houtos dyo agennētous kai aïdious ephēsen einai, Theon kai Hylēn, kai prosēgoreuse ton men Theon Phōs, tēn de Hylēn Skotos" kai to men Phōs ᾿Agathon, to de Skotos, Kakon, epitetheike de kai alla onomata. To men gar Phōs ōnomase dendron agathon, agathōn peplērōmenon karpōn " tēn de Hylēn, dendron kakon, symdainontas tę̄ rhizę̄ pheron karpous. ᾿Aphestēchenai tēs Hylēs ephēse ton Theon, kai pantapasin agnoein, kai auton tēn Hylēn, kai tēn HuIIlēn auton " kai schein, ton men Theon, ta te archtǭa merē, kai ta heǭa, kai ta hesperia, tēn de HyYLēn ta notia ᾿ aiōsi de pollois hysteron diastasiasai pros heautēn tēn Hylēn, kai tous tautēs karpous pros allēlous " tou de polemou systantos, kai tōn men diōkontōn, tōn de diōkomenōn, mechri ō tōn orōn tou Phōtos autous aphikesthai, eita to Phōs theasamenous, hēsthēnai te ep᾽ autǭ, kai thaumasai, kai boulēthēnai passydei kat᾽ autou strateusai, kai arpasai, kai cherasai tǭ Phōti to idion skotos. Hōrmēsen oun, hōs ho asystatos, kai phlēnaphos, kai anoētos ephēse mythos, hē Hylē meta tōn daimonōn, kai tōn eidōlōn, kai tou pyros, kai tou hydatos, kata tou phanentos Phōtos. Ho Theos de, tēn athroan strateian orrhōdēsas" ou gar eiche, phēsi, pyr, hina cheraunois chrēsētai, kai schēēptoïis, oute hydōr, hina kataklysmon epenenkę̄, oude sidēron, hēē allo ti dplon" toionde si mēchanatai. Moiran tina tou Phōtos ladōn, hoion ti delear kai ankistron tę̄ Hylę̄ prosepempse" proskeimenē de ekeinē, kai hyper auto strōaper tini peridparē pagē. Enteuthen anankasthę̄nai phasi ton Theon dēmiourgēsai ton kosmon. Ta de tou chasmou merē ouk hautou legousin, alla tēs Hylēs einai poiēmata. Edēmiourgēse de, dialysai autēs tēn systasin boulētheis, kai eis eirēnēn agagein ta. machomena, hōste kata brachy kai to anachrathen tę̄ Hylē Phōs eleutherōsai. Kai ton anthrōpon de ouk hypo tou Theou plasthēnai legousin, all᾽ hypo tou tēs “Hylēs archontos" Saklan de touton prosagoreuousin" kai ton Euan hōsautōs hypo tou Sachla kai tou Neukai ton men ᾿Adam thēriomorphon ktisthēnai, tēn de Euan apsychon kai akinēton" tēn de arrhenichēn parthenon, hēn tou Phōtos onomazousi thygatera, kai Iōēl prosagoreuousin, metadounai phasi tę̄ Euą, kai zōēs kai phōtos " tēn de Euan tēs thēriōdias ton ᾿Adam apallaxai, eith᾽ hysteron tou phōtos thēriomorphon ex autēs eschēkenai paidion. Eita kai tautę̄ palin kekoinōnēkenai auton legousi. ᾿Alla gar isōs kamoi epimempsait᾽ an tis eikotōs, tauta syngraphein anechomenǭ. Hou dē charin, tous allous mythous kai lērous katalipōn, syntomōs erō tēs dyssedous haireseōs ta kephalaia. Houtoi ton hēlion kai tēn selēnēn theous onomazousi, pote men hauton apokalountes Christon, kai toutou tekmērion hikanon parechousi, to ton hēlion ekleipein "en tǭ tou staurou kairǭ pote de ploia legontes einai tas tōn teleutōntōn psychas apo tēs Hylēs metagonta pros to Phōs. Outō gar, phēsi, kata meros tēs ponēras apallattetai kraseōs. Kai tēn selēnēn hoe mēnoeidē, kai dichotomon ginesthai phasi, tǭ chenousthai" kai tas phōtoeideis psychas apo men tēs Hylēs lamthanein, apotithesthai de eis to Phōs " kai houtō kata brachy tēs ponēras to Phōs apallattesthai kraseōs. Hotan de pasa tou Phōtos hē physis tēs Hylēs apochrithę̄, tote phasi ton Theon pyri paradōsein au tēn, kai mian bōlon poiēsein " syn autę̄ de kai tas mē pepisteukuias eis ton Manēta psychas. Ton de diadolon pote men Hylēn kalei, pote de tēs Hylēs archonta. Ton de gamon tou diatholou nomothesian phēsi. Tēn de eis tous penētas ginomenēn diathallousi philanthrōpian, tēs Hylēs einai legontes thera peian. Ton de Kyrion oute psychēn aneilēphenai phasin, oute sōma, alla phanēnai hōs anthrōpon, kai ouden anthrōpinon echonta " kai ton stauron de, kai to pathos, kai ton thanaton, phantasią genesthai. Tēn de tōn sōmatōn anastasin hōs mython echdallousin, Ouden gar tēs Hylēs morion axion hypeilēphasi sōtērias. Psychōn de metensōmatōseis legousi ginesthai, kai tas men eis ptēnōn, tas de eis ktēnōn, kai thēriōn, kai herpetōn sōmata katapempesthai. Panta de nomizousin empsycha, kai to pyr, kai to hydōr, kai ton aera, kai ta phyta, kai ta spermata. Hou dē charin hoi kaloumenoi teleioi par᾽ autois, oute … kauta drōsin, hōs miaiphonois prophanōs hepairontai" esthiousi de homōs ta temnomena kai ta chlōmena. Kechrēntai de kai goēteiais diapherontōs, ta dysagē hautōn ektelountes mystēria" tautę̄toi kai dysechniptos autōn hē didaskalia, kai ton tōn mysarōn hor- Uiōn meteilēchota lian esti dyscheres metatithenai tēs tōn Pspsychophthorōn energeias daimonōn, tais tōn telountōn epǭdais tas echeinōn katadesmountōn Psychas. Houtos ho Manēs treis esche tēn archēn phoitētas, ᾿Aldan, kai thōman, kai Herman. Kai ton men Thōman. Epeidē de epanēlthon houtoi, pantodapa le… heauton ho pamponēros kai Christon prosagoreusai, … kata tēn tou Sōtēros hyposchesin. Epēngeilato gar ho Kyrios pempsein allon Paraklēton. Houtos dyokaideka mathētas kata ton Kyriakon poiēsamenos ty-᾿ «on, eis tēn mesēn aphiketo tōn potamōn, apodidraschōn ton Persōn basilea. Therapeusein gar neanieusamenos pathei tini peripesonta ton tou basileōs huion, meizosi kakois periethalen. Epeidē de kai en… los, tauta tēs dyssedous haireseōs ta kephalaia. Ei gar hapanta tis tōn mythōn ton tais tōn anosiōn anthrōpōn dianoiais ho pamponēros agois kai taxiarchais, kata tēs alētheias manos. ᾿All᾽ histon arachnēs, prophētikōs eipein, hyphēne. Rhąsta gar ho Despotēs to pseudos diēlenxe, Kata hos tēs tou Manentos dysseoeias synegrapsan hoi aristoi tēs heusedeias synēgoroi, Titos kai Diodōros, ho men tēn Bostrēnōn Ekklēsian poimanas, ho de tēn Kilikōn ithynas mētropolin. Synegrapse de kai ho Laodicheus Geōrgios, anēr tēs men Areiou prostateuōn haireseōs, tois de philosophois entethrammenos mathēmasi. Pros de toutois kai ho Phoinix Eusedios, hou kai prosthen emnēsthēmen. Egō de epi tēn heteran

Mani was a Persian by birth, as they say, and bore the yoke of slavery for a very long time; as a slave he was called Scythianus. Having become heir of his mistress, he was not content at becoming rich beyond hope, nor did he praise the giver of good things, but moved his tongue to blasphemy and impious mythology, becoming a most perfect instrument of the enemy of truth. He said that there are two unbegotten and eternal beings, God and Matter, and he named God Light and Matter Darkness, the Light Good and the Darkness Evil; and he gave them other names too. He named the Light a good tree full of good fruits, and Matter an evil tree bearing fruits that match its root. He said that God stood apart from Matter and was wholly ignorant of it, and Matter of him; that God held the northern, eastern and western parts, and Matter the southern. Many ages later Matter fell into strife with itself and its fruits with one another; and when war broke out, some pursuing and others pursued, they reached the boundaries of the Light; then, seeing the Light, they delighted in it and marveled, and wished to march against it in full force, seize it, and mix their own darkness with the Light. So Matter rushed, as the incoherent, babbling and senseless myth says, with the demons, the idols, the fire and the water, against the Light that had appeared. God, dreading the massed army (for he had, he says, neither fire to use thunderbolts and lightning, nor water to bring a flood, nor iron or any other weapon), contrived something of this kind. He took a portion of the Light and sent it to Matter like a bait and a hook; and Matter, pressing on and … was caught as in a trap. Hence, they say, God was compelled to make the world. They say that the parts of the world are not his works but Matter's. He made them, wishing to dissolve its compact mass and bring the warring things to peace, so as gradually to free the Light mixed with Matter. They say that man was formed not by God but by the ruler of Matter, whom they call Saklas, and Eve likewise by Saklas and Neb…; that Adam was created beast-shaped and Eve soulless and motionless; and that the male virgin, whom they name daughter of the Light and call Joel, gave Eve a share of life and light; that Eve freed Adam from his beastliness, but that later [the ruler] had by her a beast-shaped child [bereft] of light; and then they say he had intercourse with her again. But perhaps someone might rightly blame me too for bearing to write these things. So, leaving the other myths and nonsense, I will state briefly the main points of the impious heresy. They name the sun and the moon gods, at times calling the sun Christ, and they offer as sufficient proof of this the eclipse of the sun at the time of the cross; at other times they say they are ships carrying the souls of the dead from Matter to the Light; for so, he says, it is freed bit by bit from the evil mixture. They say the moon becomes crescent and half-full by being emptied: it takes the light-like souls from Matter and deposits them in the Light, and so the Light is gradually freed from the evil mixture. When the whole nature of the Light has been separated from Matter, they say, God will hand it over to fire and make it into one clod, and with it the souls that did not believe in Mani. The devil he calls sometimes Matter, sometimes the ruler of Matter. Marriage he calls a law of the devil. They slander kindness done to the poor, saying it is service to Matter. They say the Lord took up neither soul nor body, but appeared as a man while having nothing human, and that the cross, the passion and the death happened in appearance. They throw out the resurrection of bodies as a myth, for they suppose no part of Matter worthy of salvation. They say souls transmigrate, some being sent down into the bodies of birds, others into those of cattle, beasts and reptiles. They think everything is ensouled: fire, water, air, plants and seeds. For this reason those called perfect among them neither … these things, as plainly murderous; yet they eat what has been cut and broken. They make special use of sorcery when they perform their accursed mysteries; for this reason their teaching is hard to wash out, and it is very difficult to turn anyone who has shared in the loathsome orgies away from the working of the soul-destroying demons, since the incantations of those who initiate bind their souls. This Mani at first had three disciples, Addas, Thomas and Hermas. Thomas … When these returned, … the all-wicked man … to call himself Christ … according to the Savior's promise; for the Lord promised to send another Paraclete. He made twelve disciples on the Lord's pattern and came to Mesopotamia, fleeing the king of the Persians. For having boasted that he would heal the king's son, who had fallen into some illness, he involved him in greater evils. When … These are the main points of the impious heresy. For if anyone [were to tell] all the myths that the all-wicked one [sowed] in the minds of unholy men, … with captains and commanders against the truth …. But he wove a spider's web, to speak prophetically; for the Master very easily exposed the falsehood. Against the impiety of Mani wrote the best advocates of godliness, Titus and Diodore, the one shepherd of the church of Bostra, the other governor of the metropolis of Cilicia. George of Laodicea also wrote, a man who championed the heresy of Arius but was trained in philosophical learning; and besides these the Phoenician Eusebius, whom we mentioned before. But I [shall pass] to the next ….

Matt 7:17–18 (allusion, medium confidence) · Matt 27:45 (allusion, high confidence) · John 14:16 (allusion, high confidence) · Isa 59:5 (allusion, high confidence)

Notes and citation

Summary: Theodoret outlines Mani's life and dualist myth of Light and Matter, the Manichaean cosmology, ethics and docetic Christ, and names the writers who refuted him.

Several passages are lost where Migne's Latin was read as Greek (marked …); words in square brackets are supplied for sense. Sources: the Acts of Archelaus (Hegemonius) and Epiphanius, Pan. 66.
The name Scythianus, given here to Mani as a slave, is in the Acts of Archelaus the name of Mani's forerunner, where Mani's own slave name is Corbicius; the reading of the scan may be at fault. The Acts give his first disciples as Addas, Thomas and Hermas.
The “Phoenician Eusebius” is Eusebius of Emesa, the “man of Emesa” of 1.25 (uncertain identification). Titus of Bostra's Against the Manichees survives; Diodore's and George's works are lost.
“A spider's web”: Isa 59:5. The good and evil trees echo Matt 7:17–18; the eclipse at the cross Matt 27:45; the other Paraclete John 14:16.

Notes on the original text

Digital text corrected (Latin debris; Latin debris and a page number inside a word; Latin debris; Greek lost; Migne's Latin column read as Greek; Migne's Latin column read as Greek; Greek lost; footnote; Greek words lost; stray letters inside a word; stray word inside a word): γενόμε- Ἡ οἰἰδο πη ἰποίγυπηοηίυη ἰδοίυ 5 ἰδἰτηϊοὶ - νου 2198. νος → γενόμενος; 6581 δαΐοπι, ἀἰΒΒθηδίοηα πὶ 6͵8 [0116 γθ υ ΐθηβ, δ → ; ( ταύτῃ. Εἀϊ!. Άοπι. τούτῳ. → … ; λέ- ἀιιοάδοΐπῃ ἀϊδοὶρυ} 5 δὰ Ὠοτμἰμὶ Θχθιιρ] πὶ ἀδ5ἰ μἃἑαυτὸν → λέ… ἑαυτὸν; προσαγορεῦσαι, ἰδηΐυπι, ουγαίΐμγαμ 86 ρ]οτίδί8, συ ΟΡ 8 κατὰ → προσαγορεῦσαι, … κατὰ; Ἐπηγγείλατο γὰρ πίίοϑίι5 Ποῖ ὁ Κύριος → Ἐπηγγείλατο γὰρ ὁ Κύριος; δυοκαί- Ι ἃ δεχα → δυοκαίδεκα; νεανιευ- δὲ σάμενος → νεανιευσάμενος; βασιλέως γΕ]]6ΐῖ, Ρ] υἱὸν → βασιλέως υἱὸν; ἐν- ΒΟΉ.Πὶ ΠηΘη(1}}118 ἀοσημδία ᾿ ΡΟΓα 155} 08 ἀφο 0 ἢ λος, → ἐν… λος,; Εἰ γαϊγοοϊπαηί πὶ γὰρ → Εἰ γὰρ.

Extrabiblical texts: Acta Archel. (Acts of Archelaus; allusion); Epiphanius, Pan. 66 (Panarion (Medicine Chest Against Heresies), Haer. 1-64; allusion); Titus of Bostra, Man. (Against the Manichees; allusion)

Topics: Heresy, Christology, Marriage

Cite (SBL): Theodoret, Haer. fab. 1.26 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-26). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/1-26

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-1-26) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Chapter 2

2.1PG 83

Ταυτησὶ δὲ τῆς φάλαγγος Ἦρξεν Ἑδίων, τὸν πτωἰἰ μὲν τὸν ἀγέννητον ἔφη παραπλησίως ἡμῖν, καὶ αὐτὸν ἔδειξεν εἶναι τοῦ κόσμου δημιουργόν " τὸν δὲ Κύριον Ἰησοῦν Χριστὸν ἐξ Ἰωσὴφ καὶ τῆς Μαρίας ἔφησε γεγενῆσθαι, ἄνθρωπον μὲν ὄντα, ἀρετῇ δὲ καὶ καθαρότητι τῶν ἄλλων διαφέροντα " κατὰ δὲ τὸν Μωσαϊχὸν πολιτεύονται νόμον. Μόνον δὲ τὸ κατὰ ἙἭ δραίους Εὐαγγέλιον δέχονται, τὸν δὲ ᾿Απόστολον ἀποστάτην καλοῦσι. Ἐκ τούτων ἦν Σύμμαχος, ὁ τὴν παλαιὰν Γραφὴν ἐκ τῆς Ἑδραίων μετατεθειχὼς εἰς τὴν 'Ελλάδα φωνήν. "Αλλη δὲ παρὰ ταύτην συμμορία, τὴν αὐτὴν ἐπωνυμίαν ἔχουσα " ᾿Εθδιωνεῖς γὰρ καὶ οὗτοι προσαγορεύονται" τὰ ἄλλα,, μὲν ἅπαντα συνομολογεῖ τοῖς προτέροις, τὸν δὲ Σωτῆῇρα καὶ Κύριον ἐκ Παρθένου γεγεννῆσθαί φησιν. Εὐαγγελίῳ δὲ τῷ κατὰ Ματθαῖον κέχρηνται μόνῳ, καὶ τὸ μὲν Σάδδατον κατὰ τὸν Ἰουδαίων τιμῶσι νόμον, τὴν δὲ Κυριακὴν καθιεροῦσι παραπλησίως ἡμῖν.

Tautēsi de tēs phalangos Ērxen Hediōn, ton ptōii men ton agennēton ephē paraplēsiōs hēmin, kai auton edeixen einai tou kosmou dēmiourgon " ton de Kyrion Iēsoun Christon ex Iōsēph kai tēs Marias ephēse gegenēsthai, anthrōpon men onta, aretę̄ de kai katharotēti tōn allōn diapheronta " kata de ton Mōsaïchon politeuontai nomon. Monon de to kata HeĒ draious Euangelion dechontai, ton de ᾿Apostolon apostatēn kalousi. Ek toutōn ēn Symmachos, ho tēn palaian Graphēn ek tēs Hedraiōn metatetheichōs eis tēn 'Ellada phōnēn. "Allē de para tautēn symmoria, tēn autēn epōnymian echousa " ᾿Ethdiōneis gar kai houtoi prosagoreuontai" ta alla,, men hapanta synomologei tois proterois, ton de Sōtēę̄ra kai Kyrion ek Parthenou gegennēsthai phēsin. Euangeliǭ de tǭ kata Matthaion kechrēntai monǭ, kai to men Saddaton kata ton Ioudaiōn timōsi nomon, tēn de Kyriakēn kathierousi paraplēsiōs hēmin.

This phalanx was led by Ebion, … He said that the unbegotten [God is one], as we do, and showed that he is the maker of the world; but he said that the Lord Jesus Christ was born of Joseph and Mary, being a man, though excelling others in virtue and purity. They live according to the Mosaic law. They accept only the Gospel according to the Hebrews, and they call the Apostle an apostate. Symmachus, who translated the Old Scripture from Hebrew into Greek, was one of them. There is another company besides this one with the same name, for these too are called Ebionites. In everything else it agrees with the former, but it says that the Savior and Lord was born of a virgin. They use only the Gospel according to Matthew; they keep the Sabbath according to the law of the Jews, and they hallow the Lord's day as we do.

Notes and citation

Summary: Theodoret describes two groups of Ebionites, Law-keeping Christians who used a single Gospel and rejected Paul, one denying and one confessing the virgin birth.

A few words are lost after Ebion's name (marked …), probably on the meaning of the name (“poor”); “God is one” is supplied for sense. Footnotes citing Epiphanius are removed. Sources: Irenaeus, Haer. 1.26.2; Eusebius, Hist. eccl. 3.27 and 6.17 (Symmachus).

Notes on the original text

Digital text corrected (column letter; footnote and Latin debris): Μαιποὶ, βοὰ τυ] πὶ, γοίοτγίὶ ΕΡΙΡἢ. 1]. ὁ. Ἂς. 15. → ; μόνῳ, Αὶ καὶ → μόνῳ, καὶ.

Extrabiblical texts: Gos. Heb. (Gospel of the Hebrews; allusion); Eusebius, Hist. eccl. 3.27.1 (Church History; allusion)

Topics: Heresy, Christology

Cite (SBL): Theodoret, Haer. fab. 2.1 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-1) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.2PG 83

Οἱ δὲ Ναζωραῖοι Ἰουδαῖοί εἰσι, τὸν Χριστὸν τιμῶντες ὡς ἄνθρωπον δίκαιον, καὶ τῷ καλουμένῳ κατὰ Πέτρον Εὐαγγελίῳ κεχρημένοι. Ταύτας συστῆναι τὰς αἱρέσεις Δομετιανοῦ βασιλεύοντος ὁ Εὐσέδιος εἴρηκε. Κατὰ τούτων συνέγραψεν Ἰουστῖνος ὁ φιλόσοφος καὶ μάρτυς, καὶ Εἰρηναῖος ὁ τῶν ἀποστόλων διάδοχος, καὶ Ὠριγένης.

Hoi de Nazōraioi Ioudaioi eisi, ton Christon timōntes hōs anthrōpon dikaion, kai tǭ kaloumenǭ kata Petron Euangeliǭ kechrēmenoi. Tautas systēnai tas haireseis Dometianou basileuontos ho Eusedios eirēke. Kata toutōn synegrapsen Ioustinos ho philosophos kai martys, kai Eirēnaios ho tōn apostolōn diadochos, kai Ōrigenēs.

The Nazoraeans are Jews who honor Christ as a righteous man and use the so-called Gospel according to Peter. Eusebius said that these heresies arose in the reign of Domitian. Against them wrote Justin the philosopher and martyr, Irenaeus the successor of the apostles, and Origen.

Notes and citation

Summary: The Nazoraeans honored Christ as a righteous man and used the Gospel of Peter.

The dating to Domitian is attributed to Eusebius; compare Hist. eccl. 3.27.

Extrabiblical texts: Eusebius, Hist. eccl. 3.27.1 (Church History; allusion); Gos. Pet. (Gospel of Peter; allusion)

Topics: Heresy, Christology

Cite (SBL): Theodoret, Haer. fab. 2.2 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-2) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.3PG 83

Κατὰ δὲ τὸν αὐτὸν χρόνον καὶ Κήρινθης ἑτέρας ἧρξεν αἱρέσεως. Οὗτος ἐν Αἰγύπτῳ πλεῖστον διατρίψας χρόνον, καὶ τὰς φιλοσόφους παιδευθεὶς ἐπιστήμας, ὕστερον εἰς τὴν ᾿Ασίαν ἀφίκετο, καὶ τοὺς οἱκείους μαθητὰς ἐκ τῆς οἰκείας προσηγορίας ὠνόμασεν. Ἐδίδαξε δὲ οὗτος, ἕνα μὲν εἶναι τὸν τῶν ὅλων Θεὸν, οὐκ αὐτὸν δὲ εἶναι τοῦ κόσμου δημιουργὸν, ἀλλὰ δυνάμεις τινὰς κεχωρισμένας, καὶ παντελῶς αὑτὸν ἀγνηούσας. Τὸν Ἰησοῦν δὲ, τοῖς Ἑ ραίοις παραπλησίως, ἔφησε κατὰ φύσιν ἐξ ἀνδρὸς γεγεννῆσθαι καὶ γυναικὸς, τοῦ Ἰωσὴφ καὶ τῆς Μαρίας, σωφροσύνῃ δὲ, καὶ δικαιοσύνῃ, καὶ τοῖς ἄλλοις ἀγαϑοῖς διαπρέψαι. Τὸν δὲ Χριστὸν ἐν εἴδει περιστερᾶς ἄνωθεν εἰς αὐτὸν κατελθεῖν, καὶ τηνικαῦτα τὸν ἀγνοούμενον κηρύξαι Θεὸν, καὶ τὰς ἀναγράπτους ἐπιτελέσαι θαυματουργίας. Κατὰ δὲ τὸν τοῦ πάθους χαιρὺν, ἀποστῆναι μὲν τὸν Χριστὸν, τὸ δὲ πάθος ὑπομεῖναι τὸν Ἰησυῦν. Οὗτος καὶ ἀποκαλύψεις τινὰς ὡς αὐτὸς τεθεαμένος ἐπλάσατο, καὶ ἀπειλῶν τινων διδασκαλίας συνέθηκε, καὶ τοῦ Κυρίου τὴν βασιλείαν ἔφησεν ἐπίγειον ἔσεσθαι " καὶ βρῶσιν καὶ πόσιν ὠνειροπόλησε, καὶ φιληδονίας ἐφαντάσθη, καὶ γάμους, καὶ θυσίας, καὶ ἑορτὰς, ἐν Ἱερουσαλὴμ τελουμένας, καὶ ταῦτα ἐπὶ χιλίοις ἔτεσι τελεσθήσεσθαι. Τοσοῦτον γὰρ ᾧετο χαθέξειν τοῦ Κυρίον τὴν βασιλείαν. Κατὰ τούτου δὲ οὐ μόνον οἱ προῤῥηθέντες συνεγραψαν, ἀλλὰ σὺν ἐκείνοις καὶ Γάϊος, καὶ Διονύσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος. Τοῦτον , ὥς φασιν, ὁ θεσπέσιος Ἰωάννης ὁ εὐαγγελιστὴς λουόμενον θεασάμενος " συνέδη γὰρ καὶ αὐτὸν δι᾽ ἀῤῥωστίαν χρῆσθαι τῷ βαλανείῳ " Φύγωμεν, εἶπεν, ἐντεῦθεν, μὴ διὰ Κήρινθον τοῦ βαλανείου πεσόν. τος, τῆς βλάδης καὶ ἡμεῖς συμμετάσχωμεν.

Kata de ton auton chronon kai Kērinthēs heteras hērxen haireseōs. Houtos en Aigyptǭ pleiston diatripsas chronon, kai tas philosophous paideutheis epistēmas, hysteron eis tēn ᾿Asian aphiketo, kai tous hoikeious mathētas ek tēs oikeias prosēgorias ōnomasen. Edidaxe de houtos, hena men einai ton tōn holōn Theon, ouk auton de einai tou kosmou dēmiourgon, alla dynameis tinas kechōrismenas, kai pantelōs hauton agnēousas. Ton Iēsoun de, tois He raiois paraplēsiōs, ephēse kata physin ex andros gegennēsthai kai gynaikos, tou Iōsēph kai tēs Marias, sōphrosynę̄ de, kai dikaiosynę̄, kai tois allois agaϑois diaprepsai. Ton de Christon en eidei peristeras anōthen eis auton katelthein, kai tēnikauta ton agnooumenon kēryxai Theon, kai tas anagraptous epitelesai thaumatourgias. Kata de ton tou pathous chairyn, apostēnai men ton Christon, to de pathos hypomeinai ton Iēsyyn. Houtos kai apokalypseis tinas hōs autos tetheamenos eplasato, kai apeilōn tinōn didaskalias synethēke, kai tou Kyriou tēn basileian ephēsen epigeion esesthai " kai brōsin kai posin ōneiropolēse, kai philēdonias ephantasthē, kai gamous, kai thysias, kai heortas, en Hierousalēm teloumenas, kai tauta epi chiliois etesi telesthēsesthai. Tosouton gar hǭeto chathexein tou Kyrion tēn basileian. Kata toutou de ou monon hoi prorrhēthentes synegrapsan, alla syn ekeinois kai Gaïos, kai Dionysios ho tēs ᾿Alexandreōn episkopos. Touton , hōs phasin, ho thespesios Iōannēs ho euangelistēs louomenon theasamenos " synedē gar kai auton di᾽ arrhōstian chrēsthai tǭ balaneiǭ " Phygōmen, eipen, enteuthen, mē dia Kērinthon tou balaneiou peson. tos, tēs bladēs kai hēmeis symmetaschōmen.

At the same time Cerinthus too led another heresy. He spent a long time in Egypt and was educated in the philosophical sciences; later he came to Asia and named his disciples after his own name. He taught that there is one God of all things, but that he is not the maker of the world; certain powers separated from him and wholly ignorant of him made it. Jesus, like the Hebrews [Ebionites], he said was born by nature of a man and a woman, Joseph and Mary, but excelled in self-control, righteousness and the other good qualities. Christ came down upon him from above in the form of a dove, and then proclaimed the unknown God and performed the recorded miracles; at the time of the passion Christ withdrew, and Jesus endured the passion. He also fabricated certain revelations as though he had seen them himself, composed teachings of certain threats, and said that the Lord's kingdom will be earthly; he dreamed of eating and drinking, imagined pleasures, marriages, sacrifices and feasts celebrated in Jerusalem, and that these would go on for a thousand years; for so long he thought the Lord's kingdom would last. Against him wrote not only those named before, but with them Gaius and Dionysius, bishop of Alexandria. When the inspired John the Evangelist, as they say, saw him bathing (for it happened that John too used the bath because of illness), he said: “Let us flee from here, lest the bath fall because of Cerinthus and we too share in the harm.”

Matt 3:16 (allusion, medium confidence) · Rev 20:4–6 (echo, low confidence)

Notes and citation

Summary: Cerinthus taught a world made by lesser powers, a human Jesus on whom Christ descended and from whom he withdrew before the passion, and a sensual thousand-year earthly kingdom; John fled the bath where he was.

Latin debris and a footnote marker are removed. Sources: Irenaeus, Haer. 1.26.1 and 3.3.4 (the bath story); Eusebius, Hist. eccl. 3.28 (Gaius and Dionysius on Cerinthus's millennium).
Cerinthus's earthly millennium is reported as Theodoret reports it.

Notes on the original text

Digital text corrected (column letter and Latin debris inside a word; footnote marker): διατρί- Β [5 ἰῃ Ἐφγρῖο ῥ᾽ αΓΐπ]0 το ρογα γαγβαίιβ, οἱ ἰῃ ψας χρόνον → διατρίψας χρόνον; (θ4) → .

Extrabiblical texts: Irenaeus, Haer. 1.26.1 (Against Heresies; allusion); Irenaeus, Haer. 3.3.4 (Against Heresies; allusion); Eusebius, Hist. eccl. 3.28.1 (Church History; allusion)

Topics: Heresy, Christology, Eschatology

Cite (SBL): Theodoret, Haer. fab. 2.3 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-3) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.4PG 83

Καὶ ᾿Αρτέμων δέ τις, ὅν τινες ᾿Αρτεμᾶν ὀνομά… ἡμῖν ἐδόξασεν, αὐτὰν εἰρηκὼς εἶναι τοῦ παντὸς «οιητὴν τὸν δὲ Κύριον Ἰησοῦν Χριατὸν ἄνθρωπὸν εἶπε Ψιλὸν, ἐκ παρθένου γεγεννημένον, τῶν δὲ προφητῶν ἀρετῇ κρείττονα. Ταῦτα δὲ καὶ τοὺς ἀποστόλους ἔλεγε κεκηρυχέναι, παρερμηνεύων τῶν θείων Γραφῶν τὴν διάνοιαν, τοὺς δὲ μετ᾽ ἐκείνους θεολογῇδαι τὸν Χριστὸν, οὐκ ὄντα Θεόν

Kai ᾿Artemōn de tis, hon tines ᾿Arteman onoma… hēmin edoxasen, autan eirēkōs einai tou pantos «oiētēn ton de Kyrion Iēsoun Chriaton anthrōpon eipe Psilon, ek parthenou gegennēmenon, tōn de prophētōn aretę̄ kreittona. Tauta de kai tous apostolous elege kekērychenai, parermēneuōn tōn theiōn Graphōn tēn dianoian, tous de met᾽ ekeinous theologę̄dai ton Christon, ouk onta Theon

A certain Artemon too, whom some name Artemas, … [glorified the God of all as] we do, saying that he is the maker of the universe; but he said that the Lord Jesus Christ was a mere man, born of a virgin, and superior in virtue to the prophets. He said that the apostles too had preached this, misinterpreting the sense of the divine Scriptures, and that those after them called Christ God though he was not God.

Notes and citation

Summary: Artemon taught that Christ was a mere man born of a virgin and claimed that the apostles had taught the same.

Footnotes and words are lost after Artemon's names (marked …; the bracketed words are supplied for sense). Source: Eusebius, Hist. eccl. 5.28.

Notes on the original text

Digital text corrected (footnotes; Greek words lost): ὀνομά- τοσοῦτον, χ. τ. λ. Υἱά. Ευβονὶ!.. νι, 6. 92: ει}. νη, Ἃ. 920. (ϑ4) τοῦτον, κ. τ. λ. άπ → ὀνομά… .

Extrabiblical texts: Eusebius, Hist. eccl. 5.28.1 (Church History; allusion)

Topics: Heresy, Christology

Cite (SBL): Theodoret, Haer. fab. 2.4 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-4) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.5PG 83

Καὶ Θεόδοτος δὲ ὁ Βυζάντιος ὁ σχυτεὺς ταὐτὰ τούτῳ πεφρονηχὼς, ἑτέρας ἡγήσατο φρατρίας. Τοῦτον δὲ ὁ τρισμαχάριος Βίκτωρ, ὁ τῆς Ῥωμαίων τῆς Ἐκκλησίας τὰ δόγματα. Κατὰ τῆς τούτων αἱἷτινες Ὠριγένους ὑπολαμθάνονσι ποίημα, ἀλλ᾽ ὁ χαρακτὴρ ἐλέγχει τοὺς λέγοντας. Εἴτε δὲ ἐκεῖνος, εἴτε ἄλλος συνέγραψε, τοιόνδε ἐν αὑτῷ διηγεῖται διἦγημα. Νατάλιον ἔφη τινὰ, τῶν γενναίων ὁμολογητῶν καὶ Θεοδότου ἑτέρον τῆς αὐτῆς ὄντων αἱρέσεως, ὥστε ἐπὶ μισθῷ προστατεῦσαι τῆς φρατρίας, διὰ τὸ τῆς ὁμολογίας ἐπίσημον. Ὑπέσχοντο δὲ παρέξειν αὐτῷ πεντήκοντα καὶ ἑκατὸν καθ᾽ ἑκάστην ἡμέραν δηνάρια. Τούτῳ πολλάκις ὁ τῶν ψυχῶν ἱατρὸς παρήνεσεν ἀπαλλαγῆναι τῆς πλάνης, οὐκ ὑπὲρ τούτων λέγων αὐτὸν, ἀλλ᾽ ὑπὲρ τῶν εὐαγγελικῶν ῃθληχέναι μάτων. Ἐπειδὴ δὲ οὐκ ὑπεῖξε, τῇ τιμῇ δεδουλωμένος, ἣν ἔχειν ὑπελάμθανε τῷν ἐξηπατημένων ἡγούμενος, χαλεπὰς αὐτῷ δι᾽ “ἀγγέλων ἐπήνεγκε μάστιγᾶς. Τῇ πείρᾳ δὲ μαθὼν τίνων ἐστὶ πρόξενον τὸ ἀντιτείνειν Θεῷ, κατὰ τάχος μὲν ἕωθεν εἰς τὴν ἐκκλησίαν ἀφίκετο " τοῦ δὲ ἀρχιερέως προχυλινδούμενος, ἐδεῖτο πρεσθείαν ὑπὲρ αὐτοῦ τῷ φιλανθρώπῳ προσενεχθῇναι Δεσπότῃ. Ὀλοφυρόμενον δὲ καὶ ποτνιώμενον ᾧχτειρεν ἐκεῖνος, καὶ χεῖρα ὥρεξεν εἰς μετάνοιαν. Ταῦτα περὶ τούτου φήσας ὁ προῤῥηθεὶς συγγραφεὺς, προστέθειχεν, ὡς οἱ τὴν αἵρεσιν δυντεθειχότες ῥᾳδιουργῆσαι τὴν θείαν Γραφὴν ἐτόλμησαν, καὶ τὰ μὲν περιχόψαι, τὰ δὲ προσθεῖναι " διωρθωχέναι τὰ οὐκ εὖ ἔχοντα λέγοντες, καὶ σοφωτέρους ἑαντοὺς τοῦ παναγίου Πνεύματος ἀποφαίνοντες. Καὶ οὐδὲ τοῦτο συμφώνως αὐτοὺς δεδραχέναι λέγει, ἀλλὰ ἄλλως μὲν τὸν Θεόδοτον, ἑτέρως δὲ τὸν ᾿Ασκληπιάδην, καὶ τούτων ὃὲ ἔκαστον ἐπιδιορθώσεις τῶν οἰκείων ποιῆ" σασθαι, ὥστε πολλὴν εἶναι τῶν ἀντιγράφων διαφωνίαν. Περὶ μὲν οὖν τούτων ταῦτα μεμαθήκαμεν.

Kai Theodotos de ho Byzantios ho schyteus tauta toutǭ pephronēchōs, heteras hēgēsato phratrias. Touton de ho trismacharios Biktōr, ho tēs Rhōmaiōn tēs Ekklēsias ta dogmata. Kata tēs toutōn haiitines Ōrigenous hypolamthanonsi poiēma, all᾽ ho charaktēr elenchei tous legontas. Eite de ekeinos, eite allos synegrapse, toionde en hautǭ diēgeitai diēgēma. Natalion ephē tina, tōn gennaiōn homologētōn kai Theodotou heteron tēs autēs ontōn haireseōs, hōste epi misthǭ prostateusai tēs phratrias, dia to tēs homologias episēmon. Hypeschonto de parexein autǭ pentēkonta kai hekaton kath᾽ hekastēn hēmeran dēnaria. Toutǭ pollakis ho tōn psychōn hiatros parēnesen apallagēnai tēs planēs, ouk hyper toutōn legōn auton, all᾽ hyper tōn euangelikōn ę̄thlēchenai matōn. Epeidē de ouk hypeixe, tę̄ timę̄ dedoulōmenos, hēn echein hypelamthane tǭn exēpatēmenōn hēgoumenos, chalepas autǭ di᾽ “angelōn epēnenke mastigas. Tę̄ peirą de mathōn tinōn esti proxenon to antiteinein Theǭ, kata tachos men heōthen eis tēn ekklēsian aphiketo " tou de archiereōs prochylindoumenos, edeito prestheian hyper autou tǭ philanthrōpǭ prosenechthę̄nai Despotę̄. Olophyromenon de kai potniōmenon hǭchteiren ekeinos, kai cheira hōrexen eis metanoian. Tauta peri toutou phēsas ho prorrhētheis syngrapheus, prostetheichen, hōs hoi tēn hairesin dyntetheichotes rhądiourgēsai tēn theian Graphēn etolmēsan, kai ta men perichopsai, ta de prostheinai " diōrthōchenai ta ouk eu echonta legontes, kai sophōterous heantous tou panagiou Pneumatos apophainontes. Kai oude touto symphōnōs autous dedrachenai legei, alla allōs men ton Theodoton, heterōs de ton ᾿Asklēpiadēn, kai toutōn hoe ekaston epidiorthōseis tōn oikeiōn poiē" sasthai, hōste pollēn einai tōn antigraphōn diaphōnian. Peri men oun toutōn tauta memathēkamen.

Theodotus the cobbler of Byzantium, holding the same views as Artemon, led another fraternity. The thrice-blessed Victor, [bishop] of the church of the Romans, [cut him off, as one corrupting] the church's doctrines. Against their … [a book was written which] some suppose to be a work of Origen, but its style refutes those who say so. Whether he or another wrote it, it tells the following story. It said that a certain Natalius, one of the noble confessors, [was persuaded by] Theodotus and another of the same heresy to preside over their fraternity for a salary, because of the distinction of his confession; they promised to give him a hundred and fifty denarii every day. The physician of souls often urged him to be freed from the error, telling him that he had contended not for these men but for the doctrines of the gospel. When he did not yield, enslaved to the honor he thought he had as leader of those deceived, [the Lord] brought severe scourgings on him through angels. Learning by experience what opposing God brings, he came quickly at dawn to the church, and rolling at the feet of the bishop he begged that intercession be made for him to the merciful Master. The bishop pitied him as he wailed and implored, and stretched out his hand to him for repentance. Having said this about him, the writer just mentioned added that those who put the heresy together dared to tamper with the divine Scripture, cutting some things out and adding others, saying that they had corrected what was not right, and showing themselves wiser than the all-holy Spirit. He says they did not even do this in agreement: Theodotus did it one way, Asclepiades another, and each of these made corrections of his own copies, so that there is great disagreement among their copies. This is what we have learned about them.

Textual problem in this passage: see the notes.

Notes and citation

Summary: Theodotus the cobbler taught Artemon's doctrine; Theodoret retells from an anonymous treatise the story of the confessor Natalius, scourged by angels until he repented, and how the sect tampered with the Scriptures.

Lines are lost after Victor's name (marked …; bracketed words supplied for sense). The anonymous treatise is the one quoted by Eusebius, Hist. eccl. 5.28 (often called the Little Labyrinth); Theodoret rejects its ascription to Origen on grounds of style.
“Bishop” renders ἀρχιερεύς here (Zephyrinus of Rome in Eusebius).

Notes on the original text

Digital text corrected (stray bracket inside a word): ἡγού- ( μενος → ἡγούμενος.

Extrabiblical texts: Eusebius, Hist. eccl. 5.28.8 (Church History; allusion)

Topics: Heresy, Christology, Scripture and canon

Cite (SBL): Theodoret, Haer. fab. 2.5 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-5) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.6PG 83

Τοὺς δὲ Μελχισεδεχιανοὺς, τμῆμα μὲν εἶναι τούτων φασὶ, καθ᾽ ἕν δὲ μόνον διαφωνεῖν, τὸ τὸν Μελχισεδὲκ δύναμίν τινα καὶ θείαν καὶ μεγίστην ὑπολαμθάνειν, κατ' εἰκόνα δὲ αὐτοῦ τὸν Χριστὸν γεγενῆσθαι. Ἦρξε δὲ τῆς αἱρέσεως ταύτης ἄλλος θεό-

Tous de Melchisedechianous, tmēma men einai toutōn phasi, kath᾽ hen de monon diaphōnein, to ton Melchisedek dynamin tina kai theian kai megistēn hypolamthanein, kat' eikona de autou ton Christon gegenēsthai. Ērxe de tēs haireseōs tautēs allos theo-

They say that the Melchizedekians are a section of these and differ in one thing only: they suppose Melchizedek to be a certain divine and very great power, and Christ to have come into being after his image. The leader of this heresy was another Theo[dotus] …

Gen 14:18–20 (allusion, medium confidence) · Heb 7:3 (allusion, medium confidence)

Notes and citation

Summary: The Melchizedekians held Melchizedek to be a great divine power after whose image Christ came to be.

A footnote and a column letter are removed; the chapter breaks off. Source: Hippolytus, Ref. 7.36; Epiphanius, Pan. 55.

Notes on the original text

Digital text corrected (column letter; footnote and Latin debris): τὸ τὸν οω ὯΩ κ. τ. λ. (δ! 6850 ρναίδίυγ. Υἱά. Μελχισεδὲκ → τὸ τὸν Μελχισεδὲκ; μεγίστην Α ὑπολαμθάνειν → μεγίστην ὑπολαμθάνειν.

Extrabiblical texts: Hippolytus, Haer. 7.36.1 (Refutation of All Heresies; allusion)

Topics: Heresy, Christology

Cite (SBL): Theodoret, Haer. fab. 2.6 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-6) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.7PG 83

Οἱ δὲ Ἑλχεσαῖοι, ἔκ τινος ἙἘλχεσαῖ τῇς αἱρέσεως ἄρξαντος τὴν προσηγορίαν λαθόντες, ἐκ διαφόρων αἱρέδεων μύθους ἐρανισάμενο:, τὴν οἰκείαν συντεθείχασι πλάνην. Καὶ περὶ μὲν τὴν τῶν ὅλων ἀρχὴν συμφωνοῦσιν ἡμῖν. “Ἕνα γὰρ ἀγέννητον λέγουσι, καὶ τοῦτον τῶν ἁπάντων καλοῦσι Δημιουργόν. Χριστὸν δὲ οὐκ ἕνα λέγουσιν, ἀλλὰ τὸν μὲν ἄνω, τὸν δὲ κάτω" καὶ τοῦτον πάλαι πολλοῖς ἐνῳχηχέναι, ὕστερον δὲ κατεληλυθέναι" τὸν δὲ Ἰησοῦν ποτὲ μὲν ἐκ τοῦ Θεοῦ εἶναί φησι, ποτὲ δὲ πνεῦμα καλεῖ, ποτὲ δὲ παρθένον ἐσχηκέναι μητέρα. Ἐν ἄλλοις δὲ συγγράμ.μᾶσιν οὐδὲ τοῦτο. Καὶ τοῦτον δὲ πάλιν μετενσωμαποῦσθαι, καὶ εἰς ἄλλα ἱέναι σύματα λέγει, καὶ γαθ᾽ ἔκαστον καιρὸν διαφόρως δείκνυσθαι. Ἐπῳδαῖς δὲ καὶ δαιμόνων ἐπιχλήσεσι καὶ οὗτοι κέχρηνται, καὶ βαπτίαμασιν ἐπὶ τῇ τῶν στοιχείων ὁμολογίᾳ. ᾿Αστρολογίαν δὲ, καὶ μαγιχὴν, καὶ μαθηματιχὴν ζοντο 'κλάνην, καὶ Προγνωστικοὺς ἑαυτοὺς προσηγόρευον. Τὸν δὲ ᾿Απόστολον παντελῶς ἢρονήθησαν " καὶ βίόλον δέ τινα συντεθείχασιν, ἣν ἐκ τῶν οὐρανῶν ἔφασαν πεπτωκέναι. Ταύτης τὸν ἀχηχοότα ἄφεσιν ἁμαρτιῶν λαμδάνειν παρ᾽ ἣν ὁ Χριστὸς ἐδωρήσατο. Κατὰ ταύτης τῆς αἱρέσεως Ὠριγένης συνέγραψεν ἀληθῶς. Συνεχρότησε δὲ αὐτὴν ᾿Αλχιδιάδης, ἐξ ᾿Απαμείας τῆς Συρίας ὁρμώμενος.

Hoi de Helchesaioi, ek tinos HeElchesai tę̄s haireseōs arxantos tēn prosēgorian lathontes, ek diaphorōn hairedeōn mythous eranisameno:, tēn oikeian syntetheichasi planēn. Kai peri men tēn tōn holōn archēn symphōnousin hēmin. “Hena gar agennēton legousi, kai touton tōn hapantōn kalousi Dēmiourgon. Christon de ouk hena legousin, alla ton men anō, ton de katō" kai touton palai pollois enǭchēchenai, hysteron de katelēlythenai" ton de Iēsoun pote men ek tou Theou einai phēsi, pote de pneuma kalei, pote de parthenon eschēkenai mētera. En allois de syngram.masin oude touto. Kai touton de palin metensōmapousthai, kai eis alla hienai symata legei, kai gath᾽ ekaston kairon diaphorōs deiknysthai. Epǭdais de kai daimonōn epichlēsesi kai houtoi kechrēntai, kai baptiamasin epi tę̄ tōn stoicheiōn homologią. ᾿Astrologian de, kai magichēn, kai mathēmatichēn zonto 'klanēn, kai Prognōstikous heautous prosēgoreuon. Ton de ᾿Apostolon pantelōs ēronēthēsan " kai biolon de tina syntetheichasin, hēn ek tōn ouranōn ephasan peptōkenai. Tautēs ton achēchoota aphesin hamartiōn lamdanein par᾽ hēn ho Christos edōrēsato. Kata tautēs tēs haireseōs Ōrigenēs synegrapsen alēthōs. Synechrotēse de autēn ᾿Alchidiadēs, ex ᾿Apameias tēs Syrias hormōmenos.

The Elkesaites, taking their name from a certain Elkesai who began the heresy, gathered fables from various heresies and composed their own error. About the first principle of all things they agree with us: they say there is one Unbegotten and call him Maker of all things. But they say Christ is not one: there is one above and one below; this one dwelt in many in the past and later came down. Jesus he sometimes says is from God, sometimes calls a spirit, sometimes says he had a virgin mother; in other writings not even this. And he says that he in turn passes from body to body, entering other bodies, and is shown differently at each time. These too use incantations and invocations of demons, and baptisms with a confession of the elements. They [embraced] the error of astrology, magic and mathematics, and called themselves Prognostics. They wholly rejected the Apostle, and composed a certain book which they said had fallen from heaven; whoever hears it receives a forgiveness of sins different from the one Christ gave. Origen truly wrote against this heresy. It was gathered together by Alcibiades, who came from Apamea in Syria.

Notes and citation

Summary: The Elkesaites taught a Christ who passes from body to body, practiced astrology and magic, rejected Paul, and promised forgiveness through a book fallen from heaven.

Sources: Hippolytus, Ref. 9.13–17 (Alcibiades of Apamea); Eusebius, Hist. eccl. 6.38 (Origen against the Elkesaites).

Notes on the original text

Digital text corrected (column letter): ποτὲ δὲ Β παρθένον → ποτὲ δὲ παρθένον.

Extrabiblical texts: Elchasai (Book of Elchasai; allusion); Hippolytus, Haer. 9.13.1 (Refutation of All Heresies; allusion); Eusebius, Hist. eccl. 6.38.1 (Church History; allusion)

Topics: Heresy, Christology, Baptism

Cite (SBL): Theodoret, Haer. fab. 2.7 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-7) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.8PG 83

Παῦλος δὲ ὁ Σαμοσατεὺς, τῆς μὲν ᾿Αντιοχέων ἐπίσκοπος ἦν, Ζηνοδίας δὲ κατ᾽ ἐκεῖνον τὸν καιρὸν ταύτῃ … παρέδοσαν τὴν τῆς Συρίας καὶ Φοινέχης ἡγεμονίαν ), εἰς τὴν ᾿Αρτέμωνος ἐξώχειλεν αἴρεσιν, ταύτη νομίζων θεραπεύειν ἐκείνην τὰ Ιουδαίων φρονοῦσαν. Τοῦτο μαθόντες οἱ τὰς Ἐκκλησίας ἰθύνοντες, οὐκ ὑπέλαθον ἀχένδυνον παριδεῖν τοσαύτην νόσον ἕρπειν ἐπειγομένην, καὶ συνεργὸν ἔχουσαν τὴν τῆς μεγίστης πόλεως περιφάνειαν. Καὶ Διονύσιος μὲν ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, ἀνὴρ ἐπίσημος ἐν διδασκαλίᾳ γενόμενος, ἀνεδάλετο μὲν τὴν ἐκδημίαν, διὰ τὴν τοῦ γήρως ἀσθένειαν" διὰ δὲ γραμμάτων ἐκείνῳ παρήνεσε τὰ προσήκοντα, καὶ τοὺς συνεληλυθότας ἐπισκόπους εἰς τὸν ὑπὲρ τῆς εὖσεδείας παρέθηξε ζῆλον. Τῶν δὲ συνεληλυθότιυν τεῦυον Γρηγόριός τε ὁ μέγας, ὁ περιθρύλλητος, ὁ τὰς παρὰ πάντων ἀδομένας θαυματουργίας ἐπιτελέσας διὰ τῆς ἐνοικούσης τοῦ Πνεύματος χάριτος, καὶ ᾿Αθηνόδωρος ὁ ἐχείνου γε ἀδελφὸς, καὶ Φιρμάλιανὸς ὃ Καισαρέων τῆς Καππαδοκίας ἐπίσκοπος, περιφα… καὶ τὴν θείαν" καὶ πρὸς τούτοις Ἕλενος ὁ τὴν Κιλίκων ἰθύνων μητρόπολιν. Οὗτοι πολλῶν ὄντων τῶν συνεληλυθότων ἡγοῦντο. Καὶ πρῶτον μὲν εἰσηγήσεσι καὶ συμθουλαῖς ἐπειράθησαν τῆς κακοδοξίας μεταθεῖναι τὸν Παῦλον. Ἐπειδὴ δὲ ἢρνήθη προφανῶς ἐκεῖνος μηδὲν τοιοῦτο πεφρονηκέναι, ἀλλὰ τοῖς ἀποστολικοῖς ἔφησεν ἀκολουθεῖν δόγμασιν, ὑμνήῆσαντες ἐπὶ τῇ συμφωνίᾳ τὸν Δεσπότην, τὰ σφέτερα χατέλαθον ποίμνια. Χρόνον δὲ διελθόντος, αὖθις ἡ φήμη πανταχόσε διατρέχουσα, ἐμῆνυεν ἅπασι τοῦ Παύλου τὴν ἐχτροπήν. ᾿Αλλ᾽ οὐδὲ οὕτως οἱ πανεύφημοι ἄνδρες προχείρως εἰς τὴν τοῦ ἀνδρὸς ἐχώρησαν ἐκτομήν ἀχλὰ πρῶτον μὲν ἐπειράθησαν ἰατρεῦσαι γράμμασι τὴν νόσον’ ἐπειδὴ δὲ δυσίατον εἶδον τὸ πάθος, πάλιν τὴν ᾿Αντιόχειαν προθύμως χατέλαθον, καὶ πάλιν ἤπια προσήνεγκαν φάρμακα, καὶ παραινοῦντες, καὶ παρακαλοῦντες, καὶ τῶν γετες τὸν μὲν ἐξαρνούμενον, τοὺς δὲ κατηγόρους ἐνισταμένους, καὶ διελέγχειν ὑπισχνουμένους, θον εἰς τὸ συνέδριον. Μαλαχίωνος δέ τινος πρότερον μὲν σοφιστεύσαντος, ὕστερον δὲ τῇ τοῦ πρεσθυτέρου τιμηθέντος χειροτονίᾳ, τὴν πρὸς τὸν Παυλον ποιησαμένου διάλεξιν, ἐφωράθη τὸν Χριστὸν ἄνθρωπον λέγων, θείας χάριτος διαφερόντως ἠτιωμένον. Τότε τοίνυν αὐτὸν ἐνδίκως τῶν ἱερῶν χαταλόγων ἐχώρισαν, σύμφωνον ψῆφον ἐξενεγχόντες. Ἔπειδὴ δὲ ἀντέτεινε, καὶ τὴν τῆς Ἐκκλησίας κατεῖχεν ἡγεμονίαν, Αὐρηλιανὸν τηνικαῦτα βασιλεύοντα διδά-ξαντες τὴν τοῦ Παύλου θρασύτητα, ἕπεισαν ἐξελᾶσαι τῆς Ἐκκλησίας. Καὶ γὰρ τῇ τῶν εἰδώλων θεραπείᾳ δεδουλωμένος ὑπέλαδε δίκαιον, τὸν τῇ τῶν ὁμοπίστων ἀντιλέγοντα ψήφῳ, τῆς ἐχείνων ἀποτμηθῆναι συμμορίας. …

Paulos de ho Samosateus, tēs men ᾿Antiocheōn episkopos ēn, Zēnodias de kat᾽ ekeinon ton kairon tautę̄ … paredosan tēn tēs Syrias kai Phoinechēs hēgemonian ), eis tēn ᾿Artemōnos exōcheilen airesin, tautē nomizōn therapeuein ekeinēn ta Ioudaiōn phronousan. Touto mathontes hoi tas Ekklēsias ithynontes, ouk hypelathon achendynon paridein tosautēn noson herpein epeigomenēn, kai synergon echousan tēn tēs megistēs poleōs periphaneian. Kai Dionysios men ho tēs ᾿Alexandreōn episkopos, anēr episēmos en didaskalią genomenos, anedaleto men tēn ekdēmian, dia tēn tou gērōs astheneian" dia de grammatōn ekeinǭ parēnese ta prosēkonta, kai tous synelēlythotas episkopous eis ton hyper tēs eusedeias parethēxe zēlon. Tōn de synelēlythotiyn teuyon Grēgorios te ho megas, ho perithryllētos, ho tas para pantōn adomenas thaumatourgias epitelesas dia tēs enoikousēs tou Pneumatos charitos, kai ᾿Athēnodōros ho echeinou ge adelphos, kai Phirmalianos ho Kaisareōn tēs Kappadokias episkopos, peripha… kai tēn theian" kai pros toutois Helenos ho tēn Kilikōn ithynōn mētropolin. Houtoi pollōn ontōn tōn synelēlythotōn hēgounto. Kai prōton men eisēgēsesi kai symthoulais epeirathēsan tēs kakodoxias metatheinai ton Paulon. Epeidē de ērnēthē prophanōs ekeinos mēden toiouto pephronēkenai, alla tois apostolikois ephēsen akolouthein dogmasin, hymnēēsantes epi tę̄ symphōnią ton Despotēn, ta sphetera chatelathon poimnia. Chronon de dielthontos, authis hē phēmē pantachose diatrechousa, emēnyen hapasi tou Paulou tēn echtropēn. ᾿All᾽ oude houtōs hoi paneuphēmoi andres procheirōs eis tēn tou andros echōrēsan ektomēn achla prōton men epeirathēsan iatreusai grammasi tēn noson’ epeidē de dysiaton eidon to pathos, palin tēn ᾿Antiocheian prothymōs chatelathon, kai palin ēpia prosēnenkan pharmaka, kai parainountes, kai parakalountes, kai tōn getes ton men exarnoumenon, tous de katēgorous enistamenous, kai dielenchein hypischnoumenous, thon eis to synedrion. Malachiōnos de tinos proteron men sophisteusantos, hysteron de tę̄ tou presthyterou timēthentos cheirotonią, tēn pros ton Paulon poiēsamenou dialexin, ephōrathē ton Christon anthrōpon legōn, theias charitos diapherontōs ētiōmenon. Tote toinyn auton endikōs tōn hierōn chatalogōn echōrisan, symphōnon psēphon exenenchontes. Epeidē de anteteine, kai tēn tēs Ekklēsias kateichen hēgemonian, Aurēlianon tēnikauta basileuonta dida-xantes tēn tou Paulou thrasytēta, hepeisan exelasai tēs Ekklēsias. Kai gar tę̄ tōn eidōlōn therapeią dedoulōmenos hypelade dikaion, ton tę̄ tōn homopistōn antilegonta psēphǭ, tēs echeinōn apotmēthēnai symmorias. …

Paul of Samosata was bishop of Antioch; and since Zenobia at that time … had handed over to her the rule of Syria and Phoenicia), he ran aground on the heresy of Artemon, thinking by this to court her, since she held the views of the Jews. When those who governed the churches learned this, they did not think it safe to overlook so great a disease hastening to spread and having the prominence of the greatest city as its ally. Dionysius, bishop of Alexandria, a man distinguished in teaching, put off the journey because of the weakness of old age; but by letters he urged on him what was fitting and spurred the assembled bishops to zeal for godliness. Of those who assembled, [the most distinguished were] the great Gregory, the far-famed, who worked the miracles sung by all through the indwelling grace of the Spirit, and Athenodorus his brother, and Firmilian, bishop of Caesarea in Cappadocia, … and the divine …; and besides these Helenus, who governed the metropolis of Cilicia. These led the many who had assembled. First they tried by instruction and counsel to turn Paul from his wrong belief. When he plainly denied that he held any such views and said that he followed the apostolic doctrines, they praised the Master for the agreement and went back to their own flocks. After some time the report, running everywhere again, made known to all Paul's deviation. Even so, the all-praised men did not proceed hastily to cut the man off; first they tried to heal the disease by letters; when they saw that the illness was hard to cure, they came eagerly to Antioch again, and again applied gentle medicines, urging and exhorting …; [seeing] him denying and the accusers insisting and promising to prove it, [they came] to the council. When a certain Malchion, formerly a sophist and later honored with ordination as presbyter, held the debate with Paul, he was caught saying that Christ was a man specially favored with divine grace. Then they justly removed him from the sacred rolls, casting a unanimous vote. When he resisted and kept control of the church, they informed Aurelian, then emperor, of Paul's audacity and persuaded him to expel him from the church. For though enslaved to the worship of idols, the emperor judged it right that one who opposed the vote of those who shared his faith should be cut off from their company. …

Textual problem in this passage: see the notes.

Notes and citation

Summary: Theodoret tells how Paul of Samosata, bishop of Antioch, taught that Christ was a mere man, was examined by synods at Antioch, exposed by the presbyter Malchion, deposed, and expelled by Aurelian.

Lines are lost where Migne's Latin and footnotes stand (marked …; bracketed words supplied for sense). The chapter breaks off. Source: Eusebius, Hist. eccl. 7.27–30.
Zenobia's Judaizing sympathies are Theodoret's report.

Notes on the original text

Digital text corrected (Latin debris at the end of the chapter; Latin debris inside a word; column letter; footnote marker; Greek words lost; footnotes and Latin debris; Greek lost): ταύτῃ (θ) παρέδοσαν → ταύτῃ … παρέδοσαν; γραμ- ἢ), 4υ ὦ ἐ586πὶ 1118, οἱ μάτων → γραμμάτων; περιφα- 19, ο. 5. θ) ταύτῃ. ἙΕἀϊῖ. μοι. ταύτην. ( κήν. Ἐκ οὐἀϊ!. Ποπι. 6886 φροβροχοτυπὶ, 385 Ἀπ οο απ θεν, → περιφα… ; δυσίατον Β εἶδον → δυσίατον εἶδον; ΙΧ. -- δὲ 43,6 6556 ἱποαγηδίυπι, οἱ υἱ ϑρί γί υπὶ Βδηοῖαπι δὰ → ….

Extrabiblical texts: Eusebius, Hist. eccl. 7.27.1 (Church History; allusion); Eusebius, Hist. eccl. 7.30.19 (Church History; allusion)

Topics: Heresy, Christology, Church office

Cite (SBL): Theodoret, Haer. fab. 2.8 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-8) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.9PG 83

τῆς Ἦρξεν αἱρέσεως. Μίαν ὑπόστασιν ἔφησεν εἶναι τὸν Πατέρα, καὶ τὸν Υἱὸν, καὶ τὸ ἅγιον Πνεῦμα, καὶ ὃν τριώνυμον πρόσωπον, καὶ τὸν αὐτὸν, ποτὲ μὲν ὡς Πατέρα καλεῖ, ποτὲ δὲ ὡς Υἱὸν, ποτὲ ὃὲ ὡς ἅγιον Πνεῦμα καὶ ἐν μὲν τῇ Παλαιᾷ ὡς Πατέρα νομοθετῇσαι, ἐν δὲ τῇ Καινῇ ὡς Υἱὸν ἐνανθρωπῆσαι" ὡς Πνεῦμα δὲ ἅγιον τοῖς ἀποστόλοις ἐπιφοιτῆσαι. Κατὰ τούτου συνέγραψε Διονύσιος, ὁ τῆς ᾿Αλε»

tēs Ērxen haireseōs. Mian hypostasin ephēsen einai ton Patera, kai ton Huion, kai to hagion Pneuma, kai hon triōnymon prosōpon, kai ton auton, pote men hōs Patera kalei, pote de hōs Huion, pote hoe hōs hagion Pneuma kai en men tę̄ Palaią hōs Patera nomothetę̄sai, en de tę̄ Kainę̄ hōs Huion enanthrōpēsai" hōs Pneuma de hagion tois apostolois epiphoitēsai. Kata toutou synegrapse Dionysios, ho tēs ᾿Ale»

… led the heresy. He said that the Father, the Son and the Holy Spirit are one hypostasis, one person with three names; the same one he calls sometimes Father, sometimes Son, sometimes Holy Spirit; in the Old [Testament] he gave the law as Father, in the New he became man as Son, and he visited the apostles as Holy Spirit. Against him wrote Dionysius, [bishop] of Alexandria ….

Textual problem in this passage: see the notes.

Notes and citation

Summary: Sabellius taught that Father, Son and Spirit are one person with three names, acting as Father in the law, as Son in the incarnation, and as Spirit with the apostles.

The opening (with Sabellius's name) and the end of the chapter are lost in the scan. Compare Eusebius, Hist. eccl. 7.6 and 7.26, on Dionysius's letters against Sabellius.

Extrabiblical texts: Eusebius, Hist. eccl. 7.6.1 (Church History; allusion)

Topics: Heresy, Trinity

Cite (SBL): Theodoret, Haer. fab. 2.9 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-9) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.10PG 83

Μάρκελλος δὲ ὁ Γαλάτης τούτῳ μὲν παρα… τασιν δὲ τινα τῆς τοῦ Πατρὸς θεότητος ἔφησεν εἰς τὸν Χριστὸν ἐληλυθέναι, καὶ ταύτην Θεὸν Λόγον ἐχάλεσς μετὰ δὲ τὴν σύμπασαν οἰκονομίαν πάλιν ἀνασπασθῆναι, καὶ συσταλῆναι πρὸς τὸν Θεὸν, ἐξ οὗπερ ἐξετάθη. Τὸ δὲ πανάγιον Πνεῦμα παρέχτασιν τῆς ἐκτάσεως λέγει, καὶ ταύτην τοῖς ἀποστόλοις παρασχεθῆναι. Καὶ ἁπαξαπλῶς ὑπέθετο Τριάδα ἐχτεινομένην καὶ συστελλομένην κατὰ διαφόρους οἶκο-

Markellos de ho Galatēs toutǭ men para… tasin de tina tēs tou Patros theotētos ephēsen eis ton Christon elēlythenai, kai tautēn Theon Logon echaless meta de tēn sympasan oikonomian palin anaspasthēnai, kai systalēnai pros ton Theon, ex houper exetathē. To de panagion Pneuma parechtasin tēs ektaseōs legei, kai tautēn tois apostolois paraschethēnai. Kai hapaxaplōs hypetheto Triada echteinomenēn kai systellomenēn kata diaphorous oiko-

Marcellus the Galatian agreed with him [in part], but said that a certain extension of the Father's Godhead came into Christ, and called this God the Word; and that after the whole dispensation it was drawn back again and contracted into God, from whom it had been extended. The all-holy Spirit he calls a further extension of the extension, and says that this was given to the apostles. In a word, he posited a Trinity extended and contracted according to different dispensations ….

Notes and citation

Summary: Marcellus of Ancyra taught that the Word is an extension of the Father's Godhead that will be drawn back into God after the dispensation, and the Spirit a further extension.

Footnotes are removed; a few words are lost at the start and end (marked …). Sources: Eusebius of Caesarea, Against Marcellus and Ecclesiastical Theology; Epiphanius, Pan. 72.

Notes on the original text

Digital text corrected (footnotes and Latin debris; Greek words lost): παρα- Ρἶ886. Υἱά. ϑυργα, Ρ. 79, οἱ ἰ. ΠΠ, Ρ. 458. καὶ ἕν τριών. πρός. Ροτγίἀθ αἴαιθ πὶ τασιν → παρα… τασιν.

Extrabiblical texts: Epiphanius, Pan. 72 (Panarion (Medicine Chest Against Heresies), Haer. 1-64; allusion)

Topics: Heresy, Trinity, Christology

Cite (SBL): Theodoret, Haer. fab. 2.10 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-10) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

2.11PG 83

Ὁ δὲ Φωτεινὸς, μίαν ἐνέργειαν Πατρὸς, καὶ Υἱοῦ, καὶ ἀγίου Πνεύματος εἴρηκεν, ἑτέροις ὀνόμασι τὴν τῶν Σαδελλίου δογμάτων κηρύττων διάνοιαν. Κατὰ τῶν τεττάρων τούτων συνέγραψεν ὁ θεῖος Διόδωρος ὁ τὴν Κιλίκων ἰθύνας μητρόπολιν, Θεὸν προαιώνιον τὸν Χριστὸν ἀποδείξας, ἐπ᾽ ἐσχάτων τῶν ἡμερῶν ἐνανθρωπήσαντα, καὶ τὴν τῶν ἀνθρώπων αἱρέσεις ἐπὶ ἀναιρέσεως τοῦ Μονογενοῦς θεότητος ἀπάσας ὁ ἐπιτιμῶν ἀδύσσῳ, καὶ ξηραίνων αὐτὴν, ὁ λέγων τῇ ἀδύσσῳ᾽ ε« Ἐρημωθήσῃ, καὶ τοὺς ποταμούς σου ξηρανῶ.» Οὐδὲ γὰρ βραχὺ τούτων διἐμεινε λείψανον " οὐ Κηρινθιανῶν, οὐκ Ἐδιωνέων … λιανῶν, οὐ Φωτεινιανῶν: ἀλλὰ πάντα καθάπαξ τῷ ζόφῳ παρεδόθη τῆς λήθης, καὶ οὐδὲ τὰ τούτων ὀνόματα τοῖς πολλοῖς ἐστι γνώριμα. Ἀψευδὴς γὰρ τοῦ Σωτῆρος ἡμῶν ὁ λόγος, ὅτι «Πᾶσα φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐχριζωθήσετα". » Τὰ ὃὲ θεῖα τῶν Εὐαγγελίων τέθηλε δόγματα, καὶ ἐξετάθη μέχρι θαλάττης τῶν ἀποστόλων τὰ χλήἐατα, καὶ αἱ παραφυάδες τὴν οἰκουμένην ἐπλήρωσαν, καὶ ἐπληρώθη ἡ σύμπασα γῇ τοῦ γνῶναι κὸν Κύριον, ὡς ὕδωρ πολὺ χκαταχαλύψαι θαλάσσας, καὶ τῆς προῤῥήσεως τὴν ἀλήθειαν ἔδειξε τῶν πραγμάτῶν ἡ μαρτυρία.

Ho de Phōteinos, mian energeian Patros, kai Huiou, kai agiou Pneumatos eirēken, heterois onomasi tēn tōn Sadelliou dogmatōn kēryttōn dianoian. Kata tōn tettarōn toutōn synegrapsen ho theios Diodōros ho tēn Kilikōn ithynas mētropolin, Theon proaiōnion ton Christon apodeixas, ep᾽ eschatōn tōn hēmerōn enanthrōpēsanta, kai tēn tōn anthrōpōn haireseis epi anaireseōs tou Monogenous theotētos apasas ho epitimōn adyssǭ, kai xērainōn autēn, ho legōn tę̄ adyssǭ᾽ e« Erēmōthēsę̄, kai tous potamous sou xēranō.» Oude gar brachy toutōn diemeine leipsanon " ou Kērinthianōn, ouk Ediōneōn … lianōn, ou Phōteinianōn: alla panta kathapax tǭ zophǭ paredothē tēs lēthēs, kai oude ta toutōn onomata tois pollois esti gnōrima. Apseudēs gar tou Sōtēros hēmōn ho logos, hoti «Pasa phyteia, hēn ouk ephyteusen ho Patēr mou ho ouranios, echrizōthēseta". » Ta hoe theia tōn Euangeliōn tethēle dogmata, kai exetathē mechri thalattēs tōn apostolōn ta chlēeata, kai hai paraphyades tēn oikoumenēn eplērōsan, kai eplērōthē hē sympasa gę̄ tou gnōnai kon Kyrion, hōs hydōr poly chkatachalypsai thalassas, kai tēs prorrhēseōs tēn alētheian edeixe tōn pragmatōn hē martyria.

Photinus said that the Father, the Son and the Holy Spirit have one activity, proclaiming the sense of the doctrines of Sabellius in other words. Against these four wrote the divine Diodore, who governed the metropolis of Cilicia, showing that Christ is God before the ages, who became man in the last days, and … of men. All the heresies [aimed] at the destruction of the Only-begotten's Godhead [were dried up by] the one who rebukes the abyss and dries it up, who says to the abyss, “You shall be made desolate, and I will dry up your rivers.” For not even a small remnant of them has remained, neither of Cerinthians, nor of Ebionites, … [nor of Sabel]lians, nor of Photinians; all have been handed over once for all to the darkness of oblivion, and not even their names are known to most people. For the word of our Savior is true: “Every plant that my heavenly Father has not planted will be rooted up.” But the divine doctrines of the Gospels flourish; the branches of the apostles have stretched out to the sea, their shoots have filled the world, and the whole earth has been filled with the knowledge of the Lord, as much water covers the seas; and the witness of events has shown the truth of the prophecy.

Nah 1:4 (echo, low confidence) · Isa 44:27 (quotation, high confidence) · Matt 15:13 (quotation, high confidence) · Ps 80:11 (79:12 LXX) (allusion, medium confidence) · Isa 11:9 (quotation, high confidence)

Notes and citation

Summary: Photinus repeated Sabellius in other words; Theodoret notes Diodore's refutation and rejoices that these heresies have vanished while the gospel fills the earth.

Some words are lost (marked …; bracketed words supplied for sense). The quotations are Isa 44:27 and Matt 15:13; the closing images echo Ps 80:11 (LXX 79:12) and Isa 11:9. Theodoret's claim that no remnant of these groups survived is his own judgment of his time.

Notes on the original text

Digital text corrected (OCR slips; footnote marker; Greek lost; marginal Scripture references; stray letters inside a word): Διό- μὶ δωρος → Διόδωρος; Ἐδιωνέων (1, λιανῶν → Ἐδιωνέων … λιανῶν; ᾿λφψευδὴς γὰρ τοῦ ἢ Σωτῆρος → Ἀψευδὴς γὰρ τοῦ Σωτῆρος; 8919. χχχχῖν, 272. ᾿“Ὅ Μαί}. χυ, 12. → .

Topics: Heresy, Trinity, Christology

Cite (SBL): Theodoret, Haer. fab. 2.11 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/2-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-2-11) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Chapter 3

3.1PG 83

Ἡ Νιχολαϊτῶν αἴρεσις οὐ μόνον ἐξ ἀνοίας, ἀλλὰ καὶ ἐξ ἀκολασίας συνέστη. Σαφέστερον δὲ τὰ περὶ ταύτης ὁ Κλήμης ἐδίδαξεν. Ἔφη δὲ τὸν Νικόλαον ἕνα γεγενῆσθαι τῶν ἑπτὰ διακόνων, οὖς ὁ χορὸς τῶν ἀποστόλων διὰ τὴν τῶν χηρῶν ἐχειροτόνησε ναι παρὰ τοῖς ἀποστόλοις, ὡς ζηλοτυπίας εἰσδεξάμενον πάθος. Τοῦτον δὲ ἀποτρέψασθαι τήνδε τὴν δόξαν πειρώμενον, εἰς μέσον ἀγαγεῖν τὴν γυναῖκα, καὶ ἐπιτρέψαι χοινωνῇῆσαι αὐτῇ τὸν βουλόμενον οὐ τοῦτο νομοθετοῦντα, ἀλλὰ τὴν τῶν χατηγορηχότων συκοφαντίαν ἐλέγχοντα. Ἐντεῦθεν τινὲς τὸ παρὰ τούτου διὰ τὴν προῤῥηθεῖσαν αἰτίαν γενόμενον κάκιστα παραδεξάμενοι, κοινὰς ἔχειν τὰς γυναΐῖχας ἐνομοθέτησαν. Τὸν δὲ Νικόλαον ὁ Κλήμης ἔφη κῶν ἐπὶ σωφροσύνῃ λαμπρυνομένων γενέσθαι, καὶ τὰ τέχνα τὴν ὑπὲρ φύσιν ἁγνείαν ἐχπαιδεῦσαι, καὶ τὸν μὲν υἱὸν ἢΐθεον διαμεῖναι, τὰς δὲ θυγατέρας -αρθένους. Ἐξ ὧν οὐκ ἤκιστα διελέγχονται ψευδῶς σφᾶς αὐτοὺς ἐκ τῆς τοῦδε προσηγορίας ἐπονομάζοντες οἱ τὴν προῤῥηθεῖδαν ἀκολασίαν ἐπιτηδεύοντες. Κατὰ τούτων καὶ ὁ προῤῥηθεὶς συνέγραψε Κλήμης, καὶ Εἰρηναῖος, καὶ ὭὯριγένης, καὶ Ἱππόλυτος ὁ ἐπίσκοπος καὶ μάρτυρ.

Hē Nicholaïtōn airesis ou monon ex anoias, alla kai ex akolasias synestē. Saphesteron de ta peri tautēs ho Klēmēs edidaxen. Ephē de ton Nikolaon hena gegenēsthai tōn hepta diakonōn, ous ho choros tōn apostolōn dia tēn tōn chērōn echeirotonēse nai para tois apostolois, hōs zēlotypias eisdexamenon pathos. Touton de apotrepsasthai tēnde tēn doxan peirōmenon, eis meson agagein tēn gynaika, kai epitrepsai choinōnę̄ēsai autę̄ ton boulomenon ou touto nomothetounta, alla tēn tōn chatēgorēchotōn sykophantian elenchonta. Enteuthen tines to para toutou dia tēn prorrhētheisan aitian genomenon kakista paradexamenoi, koinas echein tas gynaïichas enomothetēsan. Ton de Nikolaon ho Klēmēs ephē kōn epi sōphrosynę̄ lamprynomenōn genesthai, kai ta techna tēn hyper physin hagneian echpaideusai, kai ton men huion ēïtheon diameinai, tas de thygateras -arthenous. Ex hōn ouk ēkista dielenchontai pseudōs sphas autous ek tēs toude prosēgorias eponomazontes hoi tēn prorrhētheidan akolasian epitēdeuontes. Kata toutōn kai ho prorrhētheis synegrapse Klēmēs, kai Eirēnaios, kai HōŌrigenēs, kai Hippolytos ho episkopos kai martyr.

The heresy of the Nicolaitans arose not only from folly but also from licentiousness. Clement taught about it most clearly. He said that Nicolaus was one of the seven deacons whom the choir of the apostles ordained for the [service] of the widows; … [he was accused] before the apostles of having fallen into the passion of jealousy. Trying to turn aside this opinion, he brought his wife into the midst and allowed anyone who wished to have intercourse with her, not making this a law but refuting the slander of his accusers. From this some, taking in the worst sense what he did for the reason stated, made it a law to have wives in common. But Clement said that Nicolaus was one of those distinguished for self-control, and that he trained his children in a purity beyond nature: his son remained unmarried and his daughters virgins. By this, above all, those who practice the licentiousness mentioned are shown to be falsely naming themselves after him. Against them wrote Clement, already mentioned, and Irenaeus, Origen, and Hippolytus the bishop and martyr.

Textual problem in this passage: see the notes.

Acts 6:1–6 (allusion, high confidence) · Rev 2:6 (allusion, medium confidence) · Rev 2:15 (allusion, medium confidence)

Notes and citation

Summary: Following Clement, Theodoret tells how a misunderstood act of the deacon Nicolaus gave rise to the Nicolaitans' wife-sharing, though Nicolaus himself lived chastely.

A line is lost after “ordained” (marked …). Source: Clement, Strom. 3.4.25–26, also in Eusebius, Hist. eccl. 3.29. The story of Nicolaus is told as Clement tells it.

Extrabiblical texts: Clement of Alexandria, Strom. 3.4.25 (Miscellanies; allusion); Eusebius, Hist. eccl. 3.29.1 (Church History; allusion)

Topics: Heresy, Marriage, Ethics

Cite (SBL): Theodoret, Haer. fab. 3.1 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-3-1) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

3.2PG 83

Τῆς δὲ κατὰ Φρύγας καλουμένης αἱρέσεως ἤρξατο ΜΜοντανὸς, ἀπὸ κώμης τινὸς ἐκεῖ διακειμένης ὁρμώμενος, ᾿Αρδαθᾶν καλουμένης. Οὗτος οἰστρηθεὶς ἔρωτι φιλαρχίας Παράκλητον ἑαυτὸν προσηγόρευσε, καὶ προφήτιδας ἐποιήσατο δύο, Πρίσκιλλαν καὶ … χὰς προσηγόρευσε βίθλους, Πέπουζαν δὲ τὴν κώμην ὠνόμασεν Ἱερουσαλήμ. Οὗτος καὶ γάμον διαλύειν ἐνομοθέτησε, καὶ νηστείας καινὰς παρὰ τὸ τῆς Ἐκκλησίας ἐπεισήγαγεν ἔθος. Τὸν δὲ περὶ τῆς θείας Τριάδος οὐκ ἐλυμήνατο λόγον, καὶ τὰ περὶ τῆς τοῦ κόσμου δημιουργίας ὁμοίως ἡμῖν ἐδογμάτισεν. Οἱ δὲ τῆς τούτου διδασκαλίας ἐξηρτημένοι, καλοῦνται μὲν ἀπὸ τούτου Μοντανισταὶ, καλοῦνται δὲ κατὰ Φρύγας. ἀπὸ τοῦ ἔθνους, Πεπουζξιανοὶ δὲ ἀπὸ τῆς κώμης, ἣν Ἱερουσαλὴμ, ἐκεῖνος ὠνόμασεν. Αἱ δὲ τῆς Πρισχῆλης καὶ Μαξιμίλλης προφητεῖαι ὑπὲρ τὸ θεῖον Εὐαγγέλιον τετέμηνται παρ᾽ αὐτοῖς. Περὶ δὲ τῶν μυστηρίων τινὲς μὲν θρυλλοῦσί τινα, ἐκεῖνοι δὲ οὐ συνομολογοῦσιν, ἀλλὰ συκοφαντίαν τὴν κατηγορίαν καλοῦσι. Τινὲς δὲ αὐτῶν τὰς τρεῖς ὑποστάσεις τῆς θεότητος Σαδελλίῳ παραπλησίως ἢρνήσαντο, τὸν αὐτὸν εἶναι λέγοντες, καὶ Πατέρα, καὶ Υἱὸν, καὶ ἅγιον Πνεῦμα, … ψεν ᾿Απολινάριος, ὁ τῆς κατὰ Φρυγίαν ἱερᾶς πόλεως ἐπίσκοπος γεγονὼς, ἀνὴρ ἀξιέπαινος, καὶ πρὸς τῇ γνώσει τῶν θείων καὶ τὴν ἔξωθεν παιδείαν προσειληφώς. Ὡσαύτως δὲ καὶ Μιλτιάδης, καὶ ᾿Απολλώνιος, καὶ ἕτεροι συγγραφεῖς. Κατὰ δὲ Πρόκλου τῆς αὐτῆς αἱρέσεως προστατεύ» σαντος συνέγραψε Γάϊος, οὗ καὶ πρόσθεν ἐμνήσθημεν.

Tēs de kata Phrygas kaloumenēs haireseōs ērxato MMontanos, apo kōmēs tinos ekei diakeimenēs hormōmenos, ᾿Ardathan kaloumenēs. Houtos oistrētheis erōti philarchias Paraklēton heauton prosēgoreuse, kai prophētidas epoiēsato dyo, Priskillan kai … chas prosēgoreuse bithlous, Pepouzan de tēn kōmēn ōnomasen Hierousalēm. Houtos kai gamon dialyein enomothetēse, kai nēsteias kainas para to tēs Ekklēsias epeisēgagen ethos. Ton de peri tēs theias Triados ouk elymēnato logon, kai ta peri tēs tou kosmou dēmiourgias homoiōs hēmin edogmatisen. Hoi de tēs toutou didaskalias exērtēmenoi, kalountai men apo toutou Montanistai, kalountai de kata Phrygas. apo tou ethnous, Pepouzxianoi de apo tēs kōmēs, hēn Hierousalēm, ekeinos ōnomasen. Hai de tēs Prischēlēs kai Maximillēs prophēteiai hyper to theion Euangelion tetemēntai par᾽ autois. Peri de tōn mystēriōn tines men thryllousi tina, ekeinoi de ou synomologousin, alla sykophantian tēn katēgorian kalousi. Tines de autōn tas treis hypostaseis tēs theotētos Sadelliǭ paraplēsiōs ērnēsanto, ton auton einai legontes, kai Patera, kai Huion, kai hagion Pneuma, … psen ᾿Apolinarios, ho tēs kata Phrygian hieras poleōs episkopos gegonōs, anēr axiepainos, kai pros tę̄ gnōsei tōn theiōn kai tēn exōthen paideian proseilēphōs. Hōsautōs de kai Miltiadēs, kai ᾿Apollōnios, kai heteroi syngrapheis. Kata de Proklou tēs autēs haireseōs prostateu» santos synegrapse Gaïos, hou kai prosthen emnēsthēmen.

The heresy called that of the Phrygians was begun by Montanus, who came from a village there called Ardabau. Stung by love of rule, he called himself the Paraclete and made two prophetesses, Priscilla and [Maximilla]; … he called [their] books prophe[tic], and he named the village Pepuza Jerusalem. He also laid down that marriage be dissolved, and introduced new fasts contrary to the custom of the church. He did not corrupt the doctrine of the divine Trinity, and he taught about the creation of the world as we do. Those attached to his teaching are called Montanists after him, Phrygians after the nation, and Pepuzians after the village he named Jerusalem. The prophecies of Priscilla and Maximilla are honored among them above the divine Gospel. About their mysteries some spread certain stories, but they do not admit them and call the accusation slander. Some of them, like Sabellius, denied the three hypostases of the Godhead, saying that the same one is Father, Son and Holy Spirit, …. [Against this heresy wrote] Apolinarius, who was bishop of Hierapolis in Phrygia, a praiseworthy man who had added outside learning to the knowledge of divine things; likewise Miltiades, Apollonius and other writers. Against Proclus, who led the same heresy, wrote Gaius, whom we mentioned before.

John 14:16 (allusion, medium confidence)

Notes and citation

Summary: Montanus called himself the Paraclete, honored the prophecies of Priscilla and Maximilla above the Gospel, dissolved marriages and imposed new fasts; Theodoret names his refuters.

Footnotes and Latin debris are removed; some words are lost (marked …; bracketed words supplied for sense). Sources: Eusebius, Hist. eccl. 5.16–18 (Apolinarius, Miltiades, Apollonius, who says Montanus taught the dissolution of marriages) and 2.25.6; 6.20.3 (Gaius against Proclus).
The rumours about Montanist mysteries are reported with Theodoret's note that the Montanists denied them.

Notes on the original text

Digital text corrected (column letter; footnotes and Latin debris; Greek lost; lost line; marginal reference; stray bracket; stray letter inside a word): ὝΝ ν δὲ, χ. τ. ἃ. Υἱά. βμοίσπι, ἴ. --- δὲ Νιίεοίαϊ δ. ἀρᾷ χὰς → … χὰς; Πεπουζξιανοὶ {δὲ → Πεπουζξιανοὶ δὲ; ὠνόμα- Ἢ σεν → ὠνόμασεν; ἀλλὰ Β συκοφαντίαν → ἀλλὰ συκοφαντίαν; παρᾶ» ψεν → … ψεν; γας. ς. 19. → .

Extrabiblical texts: Eusebius, Hist. eccl. 5.18.2 (Church History; allusion); Mont. Or. (Montanist oracles; allusion)

Topics: Heresy, Marriage, Divorce and remarriage, Fasting, Trinity

Cite (SBL): Theodoret, Haer. fab. 3.2 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-3-2) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

3.3PG 83

Ὁ δὲ Νοητὸς Σμυρναῖος μὲν ὧν τὸ γένος, ἀνενεώσατο δὲ τὴν αἵρεσιν, ἣν Ἑπίγονος μέν τις οὕτω καλούμενος ἀπεκύησε πρῶτος, Κλεοὑένης δὲ παραλαδὼν ἐδεδαίωσε. Ταῦτα δέ ἔστι τῆς: αἱρέσεως τὰ κεφάλαια. Ἕνα φασὶν εἶναι Θεὸν καὺ Πατέρα, τῶν ὄλων δημιουργόν: ἀφανῇ μὲν ὅταν ἐθέλῃ, φαινόμενον δὲ ἡνίχα ἂν βούληται" καὶ τὸν αὐτὸν ἀόρατον εἶναι καὶ ὁρώμενον, καὶ γεννητὸν καὶ ἀγέννητον᾽ ἀγέννητον μὲν ἐξ ἀρχῆς, γεννητὸν ὃὲ ὅτε ἐκ Παρθένου γεννηθῆναι ἠθέλησε" ἀπαθῇ καὶ ἀθάνᾶτον, καὶ πάλιν αὖ παθητὸν καὶ θνητόν. ᾿Απαθὴς γὰρ ὧν, φησὶ, τὸ τοῦ σταυροῦ πάθος ἐθελήσας ὑπέμεινε. Τοῦτον καὶ Υἱὸν ὀνομάζουσι καὶ Πατέρα, πρὸς τὰς χρείας τοῦτο κἀκεῖνο καλούμενον. Νοητιανοὶ προσηγορεύθησαν οἱ τήνδε τὴν αἴρεσιν στέρξαντες. Ταύτης … μετὰ τὸν Νοητὸν οὗτο; ἐπινοήσας τῇ δυσσεδείᾳ τοῦ δόγματος.

Ho de Noētos Smyrnaios men hōn to genos, aneneōsato de tēn hairesin, hēn Hepigonos men tis houtō kaloumenos apekyēse prōtos, Kleouenēs de paraladōn ededaiōse. Tauta de esti tēs: haireseōs ta kephalaia. Hena phasin einai Theon kau Patera, tōn olōn dēmiourgon: aphanę̄ men hotan ethelę̄, phainomenon de hēnicha an boulētai" kai ton auton aoraton einai kai horōmenon, kai gennēton kai agennēton᾽ agennēton men ex archēs, gennēton hoe hote ek Parthenou gennēthēnai ēthelēse" apathę̄ kai athanaton, kai palin au pathēton kai thnēton. ᾿Apathēs gar hōn, phēsi, to tou staurou pathos ethelēsas hypemeine. Touton kai Huion onomazousi kai Patera, pros tas chreias touto kakeino kaloumenon. Noētianoi prosēgoreuthēsan hoi tēnde tēn airesin sterxantes. Tautēs … meta ton Noēton houto? epinoēsas tę̄ dyssedeią tou dogmatos.

Noetus, a Smyrnaean by birth, renewed the heresy which a certain Epigonus first brought forth and Cleomenes took over and confirmed. These are the main points of the heresy. They say there is one God and Father, maker of all things, invisible when he wishes and appearing when he wills; the same is invisible and seen, begotten and unbegotten: unbegotten from the beginning, begotten when he willed to be born of the Virgin; impassible and immortal, and again passible and mortal. For being impassible, he says, he willingly endured the suffering of the cross. Him they call both Son and Father, called this or that as need requires. Those who embraced this heresy were called Noetians. … after Noetus … devising [additions] to the impiety of the doctrine.

Notes and citation

Summary: Noetus, following Epigonus and Cleomenes, taught that the one God and Father was born of the Virgin and suffered on the cross, being called Son or Father as need required.

Latin debris is removed; the last sentence is damaged (the successor named there, probably Callistus, is lost). Source: Hippolytus, Ref. 9.7–10 and Against Noetus.

Notes on the original text

Digital text corrected (Latin debris inside a word; column letter; footnote marker; Greek lost): μέν Ο τις → μέν τις; Νοητια- Ἀὶ Δρρο!Ἰληὶ, οἱ νοὶ; → Νοητιανοὶ; Ταύτης (Ὁ1) μετὰ → Ταύτης … μετὰ.

Extrabiblical texts: Hippolytus, Haer. 9.10.9 (Refutation of All Heresies; allusion)

Topics: Heresy, Trinity, Christology

Cite (SBL): Theodoret, Haer. fab. 3.3 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-3-3) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

3.4PG 83

Ἢ δὲ τῶν Τεσσαρεσχαιδεχατιτῶν αἵρεσις ταύτην ὑπόθεσιν ἔχει. Φασὶ τὸν εὐαγγελιστὴν Ἰωάννην, ἐν τῇ ᾿Ασίᾳ κηρύξαντα, διδάξαι αὐτοὺς ἐν τῇ τεσσαρεσκαιδεκάτῃ τῆς σελήνης ἐπιτελέσαι τοῦ Πάσχα τὴν ἑορτήν" κακῶς δὲ τὴν ἀποστολικὴν νενοηκότες παράὅδοσιν, τὴν τῆς Κυριακῇς ἀναστάσεως οὐκ ἀναμένουσιν ἡμέραν, ἀλλὰ ποτὲ μὲν τρίτῃ, ποτὲ δὲ πέμπτῃ, ποτὲ δὲ Σαδῥάτῳ, ἣ ὅπως ἂν τύχῃ, πανηγυρίζουσι τοῦ πάθους τὴν μνήμην. Κέχρηνται δὲ καὶ ταῖς πεπλανημέναις τῶν ἀποστόλων Πράξεσι, καὶ τοῖς ἄλλοις νόθοις, μᾶλλον δὲ ἀλλοτρίοις τῆς χάριτος, ἃ καλοῦσιν ἀπόκρυφα. Συμφέρονται δὲ καὶ τοῖς Νανάτου " καὶ οὗτοι γὰρ τὸν περὶ τῆς μετανοίας ἀποστρέφονται λόγον.

Ē de tōn Tessareschaidechatitōn hairesis tautēn hypothesin echei. Phasi ton euangelistēn Iōannēn, en tę̄ ᾿Asią kēryxanta, didaxai autous en tę̄ tessareskaidekatę̄ tēs selēnēs epitelesai tou Pascha tēn heortēn" kakōs de tēn apostolikēn nenoēkotes paraodosin, tēn tēs Kyriakę̄s anastaseōs ouk anamenousin hēmeran, alla pote men tritę̄, pote de pemptę̄, pote de Sadrhatǭ, hē hopōs an tychę̄, panēgyrizousi tou pathous tēn mnēmēn. Kechrēntai de kai tais peplanēmenais tōn apostolōn Praxesi, kai tois allois nothois, mallon de allotriois tēs charitos, ha kalousin apokrypha. Sympherontai de kai tois Nanatou " kai houtoi gar ton peri tēs metanoias apostrephontai logon.

The heresy of the Quartodecimans has this basis. They say that John the Evangelist, preaching in Asia, taught them to celebrate the feast of Pascha on the fourteenth of the moon. But misunderstanding the apostolic tradition, they do not wait for the day of the Lord's resurrection, but keep the memorial of the passion now on a Tuesday, now on a Thursday, now on a Saturday, or however it happens to fall. They also use the erring Acts of the apostles and the other spurious writings, or rather writings foreign to grace, which they call apocrypha. They also agree with the followers of Novatus, for these too turn away from the teaching about repentance.

Notes and citation

Summary: The Quartodecimans kept Pascha on the fourteenth day of the moon on whatever weekday it fell, used apocryphal Acts, and like the Novatianists rejected repentance for the lapsed.

“Tuesday … Thursday … Saturday”: literally “the third, the fifth, the Sabbath”. Compare Eusebius, Hist. eccl. 5.23–24.

Notes on the original text

Digital text corrected (marginal number): καὶ 5, ταῖς → καὶ ταῖς.

Extrabiblical texts: Eusebius, Hist. eccl. 5.24.1 (Church History; allusion)

Topics: Heresy, Scripture and canon

Cite (SBL): Theodoret, Haer. fab. 3.4 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-3-4) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

3.5PG 83

Ὃ δὲ Ναυᾶτος τῆς Ῥωμαίων Ἐκκλησίας πρεσθύτερος ἦν. Χειμῶνος δὲ σφοδροτάτου ταῖς Ἐκκλησίαις προσπεσόντης, συνέδη τινὰς τῶν εὖσεθείᾳ συντεθραμμένων, μετὰ πολλὰς αἰκίας ἀπαυδῆσαι, καὶ τοῖς τῆς ἀρνήσεως καταχρήσασθαι ῥή μασιν. Οὗτοι γαλήνης γενομένης τῶν τῆς μετανοίας φαρμάκων τυχεῖν ἠντιδόλησαν. Καὶ δὴ τοῖς ἀρίστοις … τὴν λέγουσαν" « ὮὯ οἱ ποιμένες, τὸ συντετριμμένον οὐ χατεδήσατε, καὶ τὸ πεπλανημένον οὐκ ἐπεστρέψατε, καὶ τὸ χαταπεπτωχὸς οὐκ ἀνωρθώσατε» » καὶ ὀρέξαι εἶρα τοῖς πεπτωχόσι, καὶ στηρίξαι τούτους κατὰ τὴν Δεσποτικὴν ἐντολήν. Πρὸς γὰρ δὴ τὸν μέγαν ἔφησε Πέτρον ὁ Κύριος" « Σίμων, Σίμων, ἑξῃτήσατὸ ὁ Σατανᾶς σινιάσαι ὑμᾶς ὡς τὸν σἴτον’ χἀγὼ ἐδεήθην περὶ σοῦ, ἵνα μὴ ἐκλίπῃ ἡ πίστις σου. » Ἴαύταις ὁ Νανᾶτο; ταῖς βουλαῖς οὐκ ἠρέσθη, ἀλλ᾽ ἄντικρυς ἀντεῖπε, μὴ χρῆναι λέγων τοὺς ἀρνηθέντας σωτηρίας τυχεῖν" παραπλήσιον ποιῶν τοῖς τοὺς ἀῤῥωχων. Οἱ δὲ τῆς θεραπείας ἀντιδολοῦντες τυχεῖν, διήλεγχον αὐτὸν, πολλάκις μὲν παραχληθέντα δραμεῖν παρ᾽ αὐτοὺς, καὶ λόγοις γοῦν ὑπερεῖσα' ταῖς τοῦ τυράννου μηχαναῖς βαλλομένους" τὸν δὲ κρυπτόμενον, καὶ λανθάνειν πειρώμενον, ἀρνηθῇναι … λόγων ἀκούσαντες οἱ συνεληλυθότες εἰς τὴν Ῥώμην ἐπίσκοποι, ἐπειράθησαν πεῖσαι συνθέσθαι τοῖς ἄριστα δόξασιν. Ἐπειδὴ δὲ εἶδον λυττῶντα, καὶ τὴν θεομισῆ νομοθετοῦντα ὠμότητα, τοῦ τῆς Ἐκκλησίας ἐχώρισαν σώματος, Κορνηλίου τότε τὴν Ρώμην ἰθύνοντος. Οὗτος ὁ Ναυᾶτος, ὀλίγους τινὰς καὶ λίαν εὐαριθμήποὺς κοινωνῆσαι τῆς αἱρέσεως πείσας, εἰς τὴν Ἶταλίαν ἐξῆλθε, καὶ τρεῖς πολιχνίων ἐπισκόπους ἐξαπατήσας ἦγεν, ὡς δῆθεν πρεσδευσομένους ὑπὲρ αὐτοῦ πρὸς τὸν τῆς Ῥώμης ἐπίσκοπον. Εἴς τινα δὲ κώμην σὺν αὐτοῖς ἀφικόμενος, ἠνάγκασεν ἐπισκοπικῇς αὖτῷ μεταδοῦναι χειροτονίας, καὶ ταύτην αὐτοὶ τὴν βίαν ὠδύραντο, χαταλαθόντες τὴν Ῥώμην, καὶ τὰ γεγενημένα διδάξαντες. Οὕτω κλέψας τὴν χειροτονίαν ὁ δείλαιος, γέγονε τῆς αἱρέσεως ἀρχηγός. Τοὺς δὲ τῆς οἰκείας συμμορίας οὐ Νανατιανοὺς μόνον, ἀλλὰ καὶ Καθαροὺς προσηγόρευσεν. Καὶ οὐδὲ τὴν τοῦ Δεσπότου Θεοῦ γχατηγορίαν ἔδεισεν, ἣν κατά τινὼν ἐποιήσατο λέγων" «ε Οἱ λέγοντες" Καθαρός εἶμει, μὴ μου ἅπτον᾽ » καὶ ἐπήγαγεν" ε« Αὐτὸς καπνὸς τοῦ θυμοῦ μου, πῦρ καίεται ἐν αὐτῷ πάσας τὰς ἡμέρας.» Κύριος γὰρ ε ὑπερηφάνοις ἀντιτάσσεται. » Οἱ δὲ τούτου διάδοχοι καὶ ἕτερα τῷ δόγματι προστεθείχκασι' τοὺς γὰρ δευτέροις γάμοις ὡμιληχότας τῶν ἑερῶν ἐξελαύνουσι μυστηρίων" καὶ παντελῶς τὸν τῆς μετανοίας τῶν οἰκείων συλλόγων ἐξορίζουσι λόγον" καὶ τοῖς ὑπὸ σφῶν βαπτιζομένοις τὸ πανάγιον οὗ προσφέρουσι χρίσμα. Διά τοι τοῦτο καὶ τοὺς ἔχ τῆςδε τἧς αἱρέσεως τῷ σώματι τῆς Ἐκκλησίας συναπτομένους χρίειν οἱ πανεύφημοι Πατέρες προσέταξαν. Κατὰ ταυτησὶ τῆς αἱρέσεως πολλὰς μὲν ἐπιστολὰς ὁ Κορνήλιος ἔγραψε, πολλὰς δὲ Διονύσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, καὶ ἕτεροι δὲ πολλοὶ τῶν τηνικάδε ἐπισκόπων, δι᾽ ὧν χατάδηλος εὐθὺς ἐγένετο πᾶσιν ἡ τοῦ Ναυάτου ὠμότης.

Ho de Nauatos tēs Rhōmaiōn Ekklēsias presthyteros ēn. Cheimōnos de sphodrotatou tais Ekklēsiais prospesontēs, synedē tinas tōn eusetheią syntethrammenōn, meta pollas aikias apaudēsai, kai tois tēs arnēseōs katachrēsasthai rhē masin. Houtoi galēnēs genomenēs tōn tēs metanoias pharmakōn tychein ēntidolēsan. Kai dē tois aristois … tēn legousan" « HōŌ hoi poimenes, to syntetrimmenon ou chatedēsate, kai to peplanēmenon ouk epestrepsate, kai to chatapeptōchos ouk anōrthōsate» » kai orexai eira tois peptōchosi, kai stērixai toutous kata tēn Despotikēn entolēn. Pros gar dē ton megan ephēse Petron ho Kyrios" « Simōn, Simōn, hexę̄tēsato ho Satanas siniasai hymas hōs ton siton’ chagō edeēthēn peri sou, hina mē eklipę̄ hē pistis sou. » Iautais ho Nanato? tais boulais ouk ēresthē, all᾽ antikrys anteipe, mē chrēnai legōn tous arnēthentas sōtērias tychein" paraplēsion poiōn tois tous arrhōchōn. Hoi de tēs therapeias antidolountes tychein, diēlenchon auton, pollakis men parachlēthenta dramein par᾽ autous, kai logois goun hypereisa' tais tou tyrannou mēchanais ballomenous" ton de kryptomenon, kai lanthanein peirōmenon, arnēthę̄nai … logōn akousantes hoi synelēlythotes eis tēn Rhōmēn episkopoi, epeirathēsan peisai synthesthai tois arista doxasin. Epeidē de eidon lyttōnta, kai tēn theomisē nomothetounta ōmotēta, tou tēs Ekklēsias echōrisan sōmatos, Kornēliou tote tēn Rōmēn ithynontos. Houtos ho Nauatos, oligous tinas kai lian euarithmēpous koinōnēsai tēs haireseōs peisas, eis tēn Italian exēlthe, kai treis polichniōn episkopous exapatēsas ēgen, hōs dēthen presdeusomenous hyper autou pros ton tēs Rhōmēs episkopon. Eis tina de kōmēn syn autois aphikomenos, ēnankasen episkopikę̄s autǭ metadounai cheirotonias, kai tautēn autoi tēn bian ōdyranto, chatalathontes tēn Rhōmēn, kai ta gegenēmena didaxantes. Houtō klepsas tēn cheirotonian ho deilaios, gegone tēs haireseōs archēgos. Tous de tēs oikeias symmorias ou Nanatianous monon, alla kai Katharous prosēgoreusen. Kai oude tēn tou Despotou Theou nchatēgorian edeisen, hēn kata tinōn epoiēsato legōn" «e Hoi legontes" Katharos eimei, mē mou hapton᾽ » kai epēgagen" e« Autos kapnos tou thymou mou, pyr kaietai en autǭ pasas tas hēmeras.» Kyrios gar e hyperēphanois antitassetai. » Hoi de toutou diadochoi kai hetera tǭ dogmati prostetheichkasi' tous gar deuterois gamois hōmilēchotas tōn heerōn exelaunousi mystēriōn" kai pantelōs ton tēs metanoias tōn oikeiōn syllogōn exorizousi logon" kai tois hypo sphōn baptizomenois to panagion hou prospherousi chrisma. Dia toi touto kai tous ech tēsde tēs haireseōs tǭ sōmati tēs Ekklēsias synaptomenous chriein hoi paneuphēmoi Pateres prosetaxan. Kata tautēsi tēs haireseōs pollas men epistolas ho Kornēlios egrapse, pollas de Dionysios ho tēs ᾿Alexandreōn episkopos, kai heteroi de polloi tōn tēnikade episkopōn, di᾽ hōn chatadēlos euthys egeneto pasin hē tou Nauatou ōmotēs.

Novatus was a presbyter of the church of the Romans. When a most violent storm fell upon the churches, it happened that some who had been brought up in godliness gave up after many tortures and used the words of denial. When calm returned, these begged to receive the medicines of repentance. And it seemed right to the best [of the bishops] … [to heed the prophecy] that says, “O shepherds, you have not bound up what was broken, nor brought back what had strayed, nor raised up what had fallen,” and to stretch out a hand to the fallen and strengthen them according to the Master's command. For the Lord said to the great Peter: “Simon, Simon, Satan has demanded to sift you like wheat; but I have prayed for you, that your faith may not fail.” Novatus was not pleased with these counsels, but contradicted them outright, saying that those who had denied ought not to obtain salvation, acting like those who [refuse care to the] sick. Those who begged to receive healing convicted him: often he had been called to run to them and at least support with words those struck by the tyrant's devices, but he hid himself and tried to escape notice, … When the bishops gathered at Rome heard these words, they tried to persuade him to agree with what had been decided so well. When they saw him raving and legislating the God-hated cruelty, they separated him from the body of the church, Cornelius then governing Rome. This Novatus persuaded a few people, very easily counted, to join his heresy, went out into Italy, deceived three bishops of small towns and brought them, as if to plead for him with the bishop of Rome. Arriving with them at a village, he forced them to give him episcopal ordination; and they themselves lamented this violence when they reached Rome and told what had happened. Having thus stolen ordination, the wretch became the founder of the heresy. He called the members of his company not only Novatians but also Cathari (the Pure). He did not even fear the accusation of the Lord God, which he made against some, saying: “Those who say, ‘I am pure, do not touch me’”; and he added: “This is the smoke of my wrath; a fire burns in it all the days.” For “the Lord opposes the proud.” His successors added other things to the doctrine: they drive those who have entered into second marriages away from the holy mysteries; they banish the teaching of repentance from their assemblies altogether; and they do not apply the all-holy chrism to those they baptize. For this reason the all-praised Fathers ordered that those of this heresy who are joined to the body of the church be anointed. Against this heresy Cornelius wrote many letters, and many were written by Dionysius bishop of Alexandria and by many other bishops of that time, through which Novatus's cruelty was at once made plain to all.

Ezek 34:4 (quotation, high confidence) · Luke 22:31–32 (quotation, high confidence) · Isa 65:5 (quotation, high confidence) · Prov 3:34 (quotation, high confidence) · Jas 4:6 (quotation, medium confidence)

Notes and citation

Summary: Novatus, a Roman presbyter, refused repentance to those who lapsed in persecution, was expelled under Cornelius, extorted episcopal ordination, and founded the Cathari, who later also excluded the twice-married and omitted the chrism.

Some words are lost where Latin debris stands (marked …; bracketed words supplied for sense). Source: Eusebius, Hist. eccl. 6.43–46 (Cornelius's and Dionysius's letters). The Roman presbyter is Novatian; the Greek writers commonly call him Novatus.
Quotations: Ezek 34:4; Luke 22:31–32; Isa 65:5; Prov 3:34 (as in Jas 4:6; 1 Pet 5:5). The anointing of returning Novatianists is in the canon of Constantinople (381), 7, and Laodicea, 7.
The Novatianist exclusion of the twice-married from communion is reported, not endorsed.

Notes on the original text

Digital text corrected (Latin debris and marginal references; Latin debris; Greek lost; footnote; Greek lost): γ: ----ἑ δὲ Νουαία. τὴν → … τὴν; ἀρνηθῇναι ῬΓΊΟΥ Πα αὶ Νοητοί. [αἰι. στοαὶ. λόγων → ἀρνηθῇναι … λόγων; 4υὶ ἰῃ ἴθγγῷ 85 Γαΐ γα8 σοηβοθαΐ, οἱ οἰ θυ πη ἃς ρο- 40 [ς4. κν, ὅ. “1 014, 531 Ρρῖγ. νυ, ὅ. → .

Extrabiblical texts: Eusebius, Hist. eccl. 6.43.1 (Church History; allusion)

Topics: Heresy, Persecution, Church office, Marriage, Divorce and remarriage, Baptism

Cite (SBL): Theodoret, Haer. fab. 3.5 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-3-5) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

3.6PG 83

Νέπως δὲ, τῆς Αἰγυπτιακῆς ἐπίσκοπος πόλεως, κατὰ μὲν τὰ ἄλλα πάντα τοῖς τῆς Ἐκκλησίας δόγμασι συνεφώνει, περὶ δὲ τὰς θείας ἐπαγγελίας ἡμάρτανεν, ἐν τῇ γῇ ταύτας ἡγούμενος ἔσεσθαι, καὶ βρῶσιν, καὶ πόσιν, καὶ τὰς Ἰουδαϊκὰς ἑορτὰς, καὶ χιλίων ἐτῶν περιόδους ἐν τούτοις δαπανωμένας. Κατὰ τούτου πάλιν συνέγραψε Διονύσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, ἐν μὲν τοῖς ἄλλοις ἐπαινῶν. ἐν δὲ τούτοις διελέγχων τὸν πλάνον. Ταῦτα μὲν μεταξὺ τῶν ἀρνουμένων τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν τὴν ἀνθρωπότητα, καὶ τῶν ψιλὸν ἄνθρωπον ἀποχαλούντων τὸν καὶ θεὸν ὑπάρχοντα … πλεῖστα, εὐθὺς βλαστήσαντα ἐμαράνθη, καὶ αὖα μεμένηκε. Τίς γὰρ οἷδέ τινα νῦν ἀπὸ Νέπωτος, ἣ Νικολάου, ἣ Νοητοῦ, ἣ Πρόκλου προσαγορενόμενον; Μοντανιστῶν δὲ, καὶ Νανατιανῶν, καὶ Τεασαρεσχαιδεχατιτῶν, ἀπήλλακται μὲν ἡ Ἑῴα παντάπασιν, ἀπήλλακται δὲ καὶ Αἴγυπτος, καὶ Λιθύη, ἐλευθέρα δὲ τούτων καὶ ἡ Ἑσπέρα' μόρια δὲ σμικρὰ τῆς ᾿Ασιανῆς, καὶ τῆς Ποντιχῆς, τὰ τούτων ἔχοντά εἰσι ζιζάνια. Οὔτε γὰρ ὁ Πολεμωνιαχὸς Πόντος, οὔτ᾽ κίαι, οὐ Λυχαονία, οὐ Πισιδία, οὐ Παμφυλία, οὐ Λυχία, οὐ Καρία δὲ, τάσδε τὰς αἱρέσεις ἐδέξαντο. Τῶν δὲ τὴν ἀλήθειαν πρεσδευόντων πλήρεις μὲν αἱ Ὦπειροι, πλήρη δὲ καὶ αὐτὰ τῆς οἰκουμένης τὰ τέρματα. ᾿Αληθὴς γὰρ τοῦ Θεοῦ τῶν ὅλων ἡ πρόῤῥησις, ἣν διὰ τῆς προφητικῆς ἐποιήσατο γλώττης, πρὸς τὸν Σωτῆρα λέγων" ε Ἰδοὺ δέδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν, τοῦ εἶναί σε σωτηρίαν ἕως; ἐσχάτου τῆς γῆς. » Συνῳδὰ δὲ τῷ Ἡσαΐᾳ καὶ ὁ μακάριος λέγει Δαδίδ' ε« Κατακυριεύσει γὰρ, φησὶν, ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς οἰκουμένης., ν» Ἐνώκιον αὐτοῦ προπεσοῦνται Αἰθίοπες, καὶ οἱ ἐχθροὶ αὐτοῦ χοῦν λείξουσι. Βασιλεῖς Θαρσεῖς καὶ νῆσοι δῶρα προσοίσουσι" -- Καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς, πάντα τὰ ἔθνη δουλεύσουσιν αὐτῷ. » Αἱ δὲ προῤῥήσεις αὖται διὰ τῆς Ἐκκλησίας τὸ πέρας ἐδέξαντο. Ἢ δὲ τῶν αἱρετιχῶν διδασκαλία, ἡ μὲν οὐδὲ διενήνοχεν, ἐν πόλεσιν ὀλίγαις καὶ κώμαις μεμενηχυΐα, καὶ τὸ τῶν συντεθειχότων ἀσθενὲς καὶ ψευδὲς ὑποφαίνουσα. Κύριος γὰρ ε διασχεδάζει σημεῖα ἐγγαστριμύθων, καὶ μαντείας ἀπὸ καρδίας, καὶ ἰστᾷ ῥήματα παιδὸς αὑτοῦ, καὶ τὴν βουλὴν τῶν ἀγγέλων αὑτοῦ δείκνυσιν ἀληθῇ. » Καὶ, ε Διασχεδάζξει βουλὰς ἐθνῶν, καὶ ἀθετεῖ λογισμοὺς λαῶν" ἢ δὲ βουλὴ τοῦ Κυρίον εἰς τὸν αἰῶνα μένει " λογισμοὶ τῆς καρδίας αὐτοῦ εἰς γενεὰν καὶ γενεάν. Μακάριον οὖν τὸ ἔθνος, οὗ ἐστι Κύριος ὁ θεὸς αὐτοῦ, λαὸς ὃν ἐξελέξατο εἰς κληρονομίαν ἑαυτοῦ. »

Nepōs de, tēs Aigyptiakēs episkopos poleōs, kata men ta alla panta tois tēs Ekklēsias dogmasi synephōnei, peri de tas theias epangelias hēmartanen, en tę̄ gę̄ tautas hēgoumenos esesthai, kai brōsin, kai posin, kai tas Ioudaïkas heortas, kai chiliōn etōn periodous en toutois dapanōmenas. Kata toutou palin synegrapse Dionysios ho tēs ᾿Alexandreōn episkopos, en men tois allois epainōn. en de toutois dielenchōn ton planon. Tauta men metaxy tōn arnoumenōn tou Theou kai Sōtēros hēmōn tēn anthrōpotēta, kai tōn psilon anthrōpon apochalountōn ton kai theon hyparchonta … pleista, euthys blastēsanta emaranthē, kai aua memenēke. Tis gar hoide tina nyn apo Nepōtos, hē Nikolaou, hē Noētou, hē Proklou prosagorenomenon? Montanistōn de, kai Nanatianōn, kai Teasareschaidechatitōn, apēllaktai men hē Heǭa pantapasin, apēllaktai de kai Aigyptos, kai Lithyē, eleuthera de toutōn kai hē Hespera' moria de smikra tēs ᾿Asianēs, kai tēs Pontichēs, ta toutōn echonta eisi zizania. Oute gar ho Polemōniachos Pontos, out᾽ kiai, ou Lychaonia, ou Pisidia, ou Pamphylia, ou Lychia, ou Karia de, tasde tas haireseis edexanto. Tōn de tēn alētheian presdeuontōn plēreis men hai Ōpeiroi, plērē de kai auta tēs oikoumenēs ta termata. ᾿Alēthēs gar tou Theou tōn holōn hē prorrhēsis, hēn dia tēs prophētikēs epoiēsato glōttēs, pros ton Sōtēra legōn" e Idou dedōka se eis diathēkēn genous, eis phōs ethnōn, tou einai se sōtērian heōs? eschatou tēs gēs. » Synǭda de tǭ Hēsaïą kai ho makarios legei Dadid' e« Katakyrieusei gar, phēsin, apo thalassēs heōs thalassēs, kai apo potamōn heōs peratōn tēs oikoumenēs., n» Enōkion autou propesountai Aithiopes, kai hoi echthroi autou choun leixousi. Basileis Tharseis kai nēsoi dōra prosoisousi" -- Kai proskynēsousin autǭ pantes hoi basileis tēs gēs, panta ta ethnē douleusousin autǭ. » Hai de prorrhēseis autai dia tēs Ekklēsias to peras edexanto. Ē de tōn hairetichōn didaskalia, hē men oude dienēnochen, en polesin oligais kai kōmais memenēchyïa, kai to tōn syntetheichotōn asthenes kai pseudes hypophainousa. Kyrios gar e diaschedazei sēmeia engastrimythōn, kai manteias apo kardias, kai istą rhēmata paidos hautou, kai tēn boulēn tōn angelōn hautou deiknysin alēthę̄. » Kai, e Diaschedazxei boulas ethnōn, kai athetei logismous laōn" ē de boulē tou Kyrion eis ton aiōna menei " logismoi tēs kardias autou eis genean kai genean. Makarion oun to ethnos, hou esti Kyrios ho theos autou, laos hon exelexato eis klēronomian heautou. »

Nepos, bishop of an Egyptian city, agreed with the church's doctrines in all other things but erred about the divine promises, thinking that they would be on this earth: eating and drinking, the Jewish feasts, and periods of a thousand years spent in these. Against him too wrote Dionysius bishop of Alexandria, praising him in other respects but refuting his error in these. These [heresies], between those that deny the humanity of our God and Savior and those that call him a mere man though he is also God, … most of them withered as soon as they sprouted and remain dry. For who knows anyone now named after Nepos, or Nicolaus, or Noetus, or Proclus? The East is wholly freed from Montanists, Novatians and Quartodecimans; Egypt and Libya are freed too, and the West is free of them; small parts of Asia and Pontus have their weeds. For neither Polemoniac Pontus, nor … , nor Lycaonia, Pisidia, Pamphylia, Lycia, nor Caria received these heresies. The continents are full of those who honor the truth, and full are the very ends of the world. For true is the prediction of the God of all, which he made through the prophetic tongue, saying to the Savior: “Behold, I have given you as a covenant of the race, as a light of the nations, that you may be salvation to the end of the earth.” In harmony with Isaiah the blessed David also says: “He will have dominion,” he says, “from sea to sea, and from the rivers to the ends of the world. Before him Ethiopians will fall down, and his enemies will lick the dust. The kings of Tarshish and the islands will bring gifts …. And all the kings of the earth will worship him; all the nations will serve him.” These predictions have received their fulfilment through the church. But the teaching of the heretics has not even lasted; it has remained in a few cities and villages and shows the weakness and falsehood of those who composed it. For the Lord “scatters the signs of ventriloquists and divinations from the heart, and establishes the words of his servant, and shows the counsel of his messengers to be true.” And: “He scatters the counsels of the nations and sets aside the reasonings of peoples; but the counsel of the Lord abides forever, the reasonings of his heart to generation and generation. Blessed is the nation whose God is the Lord, the people he has chosen as his inheritance.”

Textual problem in this passage: see the notes.

Isa 49:6 (quotation, high confidence) · Isa 42:6 (allusion, medium confidence) · Ps 72:8–11 (71:8-Ps LXX) (quotation, high confidence) · Isa 44:25–26 (quotation, high confidence) · Ps 33:10–12 (32:10-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: Nepos taught an earthly millennium; Theodoret notes that these middle heresies have nearly vanished while the church fills the earth as Isaiah and the Psalms foretold.

Footnotes, footnote variants and Latin debris are removed; a few words are lost (marked …). Source on Nepos: Eusebius, Hist. eccl. 7.24.
Quotations: Isa 49:6 (with 42:6); Ps 72:8–11 (LXX 71:8–11); Isa 44:25–26; Ps 33:10–12 (LXX 32:10–12). Theodoret's survey of where these sects survived is his own report.

Notes on the original text

Digital text corrected (Migne's Latin read as Greek; column letter inside a word; footnote and Latin debris; Greek lost; footnote variants): κατὰ τούτου, χ. τ. λ. Ηρα τοβρίδογο πλεῖστα → … πλεῖστα; γέ- Β νους → γένους; εἰς οἷα ἴῃ φεηογαίίοηοπι εἰ ξο πο γα 0 Π 6]. Βοαΐα οὐῇο “" γενεὰν → εἰς γενεὰν; πρ. νᾶ. προσοίσουσι. διασκεδάσει. ᾿ ἱστᾶ, 1,060 οἷ(. δε ἱστῶν. → .

Extrabiblical texts: Eusebius, Hist. eccl. 7.24.1 (Church History; allusion)

Topics: Heresy, Eschatology

Cite (SBL): Theodoret, Haer. fab. 3.6 (PG 83; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-haereticarum-fabularum-compendium/3-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-haereticarum-fabularum-compendium-3-6) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 83 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.