Heresy
Teaching judged false, and the church's response to it. Part of The church.
Passages that substantially address this topic, in date order.
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- Didache 6.1Anonymous · ca. 50–150 (often ca. 100) · Let no one lead you away from this teaching.
- Didache 11.2Anonymous · ca. 50–150 (often ca. 100) · Reject teachers who undermine this teaching; welcome those who build it up.
- Didache 16.3Anonymous · ca. 50–150 (often ca. 100) · In the last days false prophets will multiply and love will turn to hate.
- Shepherd of Hermas, Mandate 11.1 (43.1)Hermas · ca. 100–150 · A false prophet sits before the believers.
- Shepherd of Hermas, Mandate 11.2 (43.2)Hermas · ca. 100–150 · The false prophet tells the doubters what they want to hear.
- Shepherd of Hermas, Mandate 11.3 (43.3)Hermas · ca. 100–150 · Empty himself, he gives empty answers, mixed with some truth.
- Shepherd of Hermas, Mandate 11.4 (43.4)Hermas · ca. 100–150 · Consulting a false prophet is idolatry.
- Shepherd of Hermas, Mandate 11.12 (43.12)Hermas · ca. 100–150 · The false prophet seeks honor, lives in luxury, and prophesies for pay.
- Shepherd of Hermas, Mandate 11.13 (43.13)Hermas · ca. 100–150 · The false prophet avoids the assembly and prophesies privately to doubters.
- Shepherd of Hermas, Similitude 8.6.5 (72.5)Hermas · ca. 100–150 · Hypocrites and false teachers who hindered repentance may still repent.
- Shepherd of Hermas, Similitude 9.19.2 (96.2)Hermas · ca. 100–150 · The bare mountain: hypocrites and false teachers, who may still repent quickly.
- Shepherd of Hermas, Similitude 9.19.3 (96.3)Hermas · ca. 100–150 · They did not blaspheme or betray, so they may repent, though they will be punished.
- Shepherd of Hermas, Similitude 9.22.2 (99.2)Hermas · ca. 100–150 · They want to be teachers but lack understanding.
- 2 Clement 9.1Anonymous · ca. 100–150 · The flesh will be judged and will rise.
- 2 Clement 10.5Anonymous · ca. 100–150 · False teachers and their hearers will face double judgment.
- Apocalypse of Peter (Akhmim fragment) 1Anonymous · ca. 100–150 · Christ warns that many false prophets will teach doctrines of destruction.
- To the Ephesians 6.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The Ephesian church is orderly and free from heresy.
- To the Ephesians 7.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Beware of false teachers who bear Christ's name but act unworthily.
- To the Ephesians 9.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · The Ephesians refused false teaching; they are stones raised into God's temple by the cross.
- To the Ephesians 16.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Corrupting the faith by false teaching is even worse than bodily sin.
- To the Ephesians 17.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ's anointing brings incorruption; avoid the stench of the devil's teaching.
- To the Magnesians 8.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Do not go back to Jewish practice, as if grace had not come.
- To the Magnesians 10.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Throw out the old leaven and be salted in Christ.
- To the Magnesians 10.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · It is absurd to confess Christ and live as a Jew; Judaism has found its fulfillment in Christianity.
- To the Magnesians 11.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Hold firmly to the real birth, death, and resurrection of Christ under Pontius Pilate.
- To the Philadelphians 2.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Avoid division and follow the bishop as sheep follow their shepherd.
- To the Philadelphians 2.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Unity protects the church from deceptive wolves.
- To the Philadelphians 3.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Avoid false teachers; Ignatius found the church purified, not divided.
- To the Philadelphians 3.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Following a schismatic excludes one from God's kingdom.
- To the Philadelphians 6.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Do not listen to those who teach Judaism instead of Christ.
- To Polycarp 3.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Polycarp must stand firm against false teachers, like an anvil under the hammer.
- To the Smyrnaeans 2.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ truly suffered and truly rose, against those who say he only seemed to.
- To the Smyrnaeans 4.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Avoid the false teachers entirely, but pray for their repentance.
- To the Smyrnaeans 5.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Those who deny Christ's real suffering are themselves denied by him.
- To the Smyrnaeans 5.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Denying that Christ had flesh is denying him completely.
- To the Smyrnaeans 5.3Ignatius of Antioch · ca. 110 (range ca. 105–135) · Ignatius will not name the false teachers until they repent.
- To the Smyrnaeans 6.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · The false teachers show no love or care for those in need.
- To the Smyrnaeans 7.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · The docetists avoid the Eucharist because they deny it is Christ's flesh.
- To the Smyrnaeans 7.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · Avoid the false teachers and attend to the prophets and the gospel.
- To the Trallians 6.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Feed only on Christian teaching and avoid heresy.
- To the Trallians 6.2Ignatius of Antioch · ca. 110 (range ca. 105–135) · False teachers disguise poison with sweet words about Christ.
- To the Trallians 7.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Stay close to God, the bishop, and the apostles' teaching.
- To the Trallians 9.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · Christ was truly born, truly suffered, and truly died.
- To the Trallians 10.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · If Christ only seemed to suffer, Ignatius's martyrdom would be pointless.
- To the Trallians 11.1Ignatius of Antioch · ca. 110 (range ca. 105–135) · False teachers are poisonous growths, not the Father's planting.
- To the Philippians 6.3Polycarp of Smyrna · ca. 110–135 · Serve Christ reverently as the Lord, apostles, and prophets taught, and avoid false brothers and hypocrites who mislead the unwary.
- To the Philippians 7.1Polycarp of Smyrna · ca. 110–135 · Polycarp condemns those who deny that Christ came in the flesh, who deny the witness of the cross, and who twist the Lord's words to deny resurrection and judgment.
- To the Philippians 7.2Polycarp of Smyrna · ca. 110–135 · Believers should hold to the teaching handed down from the beginning, watching in prayer and fasting as the Lord taught.
- Epistle of the Apostles 1Anonymous · ca. 140-170 · The apostles introduce the book Christ revealed to them, written against the false apostles Simon and Cerinthus so that the churches may hold fast to the gospel.
- Epistle of the Apostles 7Anonymous · ca. 140-170 · The apostles warn that Cerinthus and Simon, enemies of Christ, are going through the world leading believers astray.
- Epistle of the Apostles 29Anonymous · ca. 140-170 · Christ foretells false teachers and their judgment, and blesses those who believe without having seen him.
- Epistle of the Apostles 37Anonymous · ca. 140-170 · Christ foretells wars, upheavals, and persecution in the last days, and false teachers within the church who serve wealth and favour.
- Epistle of the Apostles 50Anonymous · ca. 140-170 · Christ foretells that those who rebuke sinners will be hated and counted with the martyrs, and pronounces woe on false teachers who falsify his word and on those who follow them.
- First Apology 26Justin Martyr · ca. 150–155 · Simon Magus, Menander, and Marcion, inspired by demons, are honored or tolerated, while true Christians are persecuted.
- First Apology 56Justin Martyr · ca. 150–155 · After Christ came, the demons raised up Simon Magus and Menander; Justin asks that Simon's statue in Rome be taken down.
- First Apology 58Justin Martyr · ca. 150–155 · Marcion, prompted by demons, teaches another god than the Creator; the demons' whole aim is to draw people from God.
- Acts of Paul (Coptic Heidelberg papyrus), page 45Anonymous · ca. 150-200 · The Corinthians fear for Paul because two teachers, Simon and Cleobius, are denying the resurrection of the flesh, God's creation of man and the world, and Christ's real crucifixion and birth.
- Correspondence of Paul and the Corinthians (3 Cor.), the Corinthians' letter to PaulAnonymous · ca. 150-200 · The Corinthian elders write to Paul that two teachers, Simon and Cleobius, deny the prophets, the resurrection of the flesh, God's creation of man and the world, and Christ's coming in the flesh and birth from Mary, and they ask him to come.
- Correspondence of Paul and the Corinthians (3 Cor.), Paul's replyAnonymous · ca. 150-200 · Paul replies that he handed on what he received: Christ was truly born of Mary by the Holy Spirit to save the flesh, God made man and the world, and the flesh will rise, as seeds, Jonah, the dead man laid on Elisha's bones and the widow's son show.
- Second Apology 15Justin Martyr · ca. 150–160 · Justin closes, asking again for publication, and prays that all may come to the truth.
- On the Resurrection 2Justin Martyr · 2nd century (disputed) · The objections: the flesh cannot rise, its rising would be of no use, it would rise with its defects, and Christ himself appeared only in spirit.
- On the Resurrection 10Justin Martyr · 2nd century (disputed) · The resurrection is of the flesh that fell; the soul's immortality alone was Plato's teaching, while Christ brought a new hope, and the flesh he disciplines is kept for salvation.
- Dialogue with Trypho 35.1Justin Martyr · ca. 155–160 · Trypho says many who call themselves Christians eat idol meat.
- Dialogue with Trypho 35.2Justin Martyr · ca. 155–160 · Justin replies that such false Christians fulfill Christ's own prophecy and strengthen true believers.
- Dialogue with Trypho 35.3Justin Martyr · ca. 155–160 · Jesus foretold false prophets, schisms, and heresies.
- Dialogue with Trypho 35.4Justin Martyr · ca. 155–160 · Heretics are named after their founders.
- Dialogue with Trypho 35.5Justin Martyr · ca. 155–160 · The heretics blaspheme the Creator; Christians have no fellowship with them.
- Dialogue with Trypho 35.6Justin Martyr · ca. 155–160 · Justin names the Marcionites, Valentinians, Basilidians, and Saturnilians.
- Dialogue with Trypho 47.3Justin Martyr · ca. 155–160 · Jewish believers who compel Gentiles to keep the law, or refuse fellowship, are not accepted.
- Dialogue with Trypho 48.4Justin Martyr · ca. 155–160 · Justin rejects the view of some Jewish Christians that Jesus was merely a man.
- Dialogue with Trypho 51.2Justin Martyr · ca. 155–160 · Christ's own predictions of his passion, return, and the rise of heresies have been fulfilled.
- Dialogue with Trypho 62.3Justin Martyr · ca. 155–160 · Gen 3:22, “one of us,” indicates at least two; not angels, as some teach.
- Dialogue with Trypho 80.3Justin Martyr · ca. 155–160 · Justin will write up the whole discussion.
- Dialogue with Trypho 80.4Justin Martyr · ca. 155–160 · Those who deny the resurrection are not Christians, just as some Jewish sects are not true Jews.
- Dialogue with Trypho 82.1Justin Martyr · ca. 155–160 · Prophetic gifts continue in the church, as do false teachers, as Christ foretold.
- Dialogue with Trypho 82.2Justin Martyr · ca. 155–160 · Christ foretold persecution and false prophets.
- Dialogue with Trypho 82.3Justin Martyr · ca. 155–160 · Christians must warn others, as Ezekiel was told to be a watchman.
- Dialogue with Trypho 120.6Justin Martyr · ca. 155–160 · Justin speaks the truth regardless of consequences; he denounced Simon Magus to the emperor though a Samaritan himself.
- Dialogue with Trypho 128.2Justin Martyr · ca. 155–160 · Some teach that the power that appeared is only a name for the Father's activity.
- Dialogue with Trypho 128.3Justin Martyr · ca. 155–160 · They compare the Son to sunlight, drawn back when the Father wills.
- Melito, Fr. 1Melito of Sardis · ca. 160-180 · Christ's signs after his baptism showed his hidden Godhead, and his thirty years before it showed his true manhood; he is one person with two essences.
- To Autolycus 2.14Theophilus of Antioch · ca. 180–185 · Plants growing from seeds foreshadow the resurrection; the world is like a salt sea kept alive by God's law and prophets, with the churches as safe harbors and the heresies as deadly reefs.
- Lines 41–50Anonymous · late 2nd or 4th century (disputed) · Paul's letters show their own occasions: Corinthians against schisms, Galatians against circumcision, Romans at length on the order of Scripture and Christ as its theme; like John, Paul wrote to seven churches.
- Lines 61–70Anonymous · late 2nd or 4th century (disputed) · Paul's personal letters to Philemon, Titus, and Timothy are honored by the catholic church, but letters to the Laodiceans and Alexandrians forged for Marcion's heresy are rejected; Jude and two letters of John are accepted.
- Lines 81–86Anonymous · late 2nd or 4th century (disputed) · The fragment rejects the writings of Arsinous, Valentinus, and Miltiades, and of those who composed a new book of psalms for Marcion, with Basilides and the founder of the Cataphrygians, and then breaks off.
- Fragment 32Irenaeus of Lyons · ca. 170–200
- Fragment 43Irenaeus of Lyons · ca. 170–200
- Martyrdom of Peter (Greek Acts of Peter) 3Anonymous · ca. 180–200 · Simon the magician, exposed by Peter, boasts that he will fly up to God; after his fall he is carried to Terracina and dies.
- Acts of Peter (Vercelli) 4Anonymous · ca. 180–200 · Simon Magus wins over the Roman church in Paul's absence; Peter sails for Italy, baptizes the captain Theon at sea, and gives him the eucharist.
- Acts of Peter (Vercelli) 6Anonymous · ca. 180–200 · At Puteoli Peter meets Ariston, who tells him how Simon has scattered the Roman church, and Peter refuses to rest before going to Rome.
- Acts of Peter (Vercelli) 7Anonymous · ca. 180–200 · Peter addresses the gathered church, telling of Christ's coming, his own denial and restoration, and urging them to hold to the crucified and risen Nazarene against Simon.
- Acts of Peter (Vercelli) 8Anonymous · ca. 180–200 · The brothers tell Peter how Simon has turned the generous senator Marcellus against the Christians, and Peter denounces the devil.
- Acts of Peter (Vercelli) 9Anonymous · ca. 180–200 · Peter goes to Marcellus's house and sends a dog, given a human voice, to summon Simon to a public contest.
- Acts of Peter (Vercelli) 10Anonymous · ca. 180–200 · Marcellus repents of following Simon, who had mocked Peter's doubt on the water, and Peter prays for his restoration.
- Acts of Peter (Vercelli) 12Anonymous · ca. 180–200 · The dog rebukes Simon, foretells Peter's victory, and dies at Peter's feet; the crowd asks for another sign.
- Acts of Peter (Vercelli) 14Anonymous · ca. 180–200 · Marcellus has Simon beaten and thrown out of his house, and Simon goes to challenge Peter at the house of Narcissus.
- Acts of Peter (Vercelli) 15Anonymous · ca. 180–200 · Peter sends a seven-month-old infant who speaks with a man's voice, rebukes Simon, and silences him until the sabbath.
- Acts of Peter (Vercelli) 16Anonymous · ca. 180–200 · Christ appears to Peter by night and promises him victory over Simon in the coming contest.
- Acts of Peter (Vercelli) 17Anonymous · ca. 180–200 · Peter tells how in Judea he exposed Simon's theft of the rich widow Eubula's gold, which led to Eubula's conversion and Simon's flight.
- Acts of Peter (Vercelli) 22Anonymous · ca. 180–200 · On the eve of the contest Marcellus dreams that Peter, through one like him with Christ's sword, destroys a demon in the form of a dancing woman.
- Acts of Peter (Vercelli) 23Anonymous · ca. 180–200 · The public contest opens in the Forum; Peter recalls Simon's attempt to buy the gift of the Spirit, and Simon mocks a God who is born and crucified.
- Acts of Peter (Vercelli) 25Anonymous · ca. 180–200 · Simon kills the prefect's servant by a word in his ear, and a widow begs Peter to raise her dead only son.
- Acts of Peter (Vercelli) 28Anonymous · ca. 180–200 · Simon fails to raise the dead Nicostratus while Peter raises him and refuses vengeance on Simon; the crowd honours Peter, gifts pour in for the poor, and Peter accepts money from a woman of ill repute as owed to Christ.
- Acts of Peter (Vercelli) 31Anonymous · ca. 180–200 · Peter heals the sick while Simon's illusory wonders fail, and Simon announces that he will fly up to God.
- Acts of Peter (Vercelli) 32Anonymous · ca. 180–200 · Simon flies over Rome but falls at Peter's prayer and dies after surgery at Terracina; the prefect Agrippa's concubines, hearing Peter preach chastity, refuse him.
- Adumbrations on Jude, paragraph 1Clement of Alexandria · original ca. 200; Latin translation 6th century · On Jude: Jude, brother of the Lord through Joseph, humbly calls himself servant; the ungodly were foreknown for judgment; the images of clouds, trees, waves and wandering stars describe unbelievers and apostates; Enoch is approved as a prophet.
- The Instructor 1.5.18Clement of Alexandria · ca. 190–200 · Perfection belongs to Christ, the perfect man; the church, guarded from heresies, is perfected by receiving him as its head.
- The Instructor 1.6.25Clement of Alexandria · ca. 190–200 · Christians are not called children because their knowledge is childish: at baptism, as at Christ's baptism, they receive perfection by enlightenment and the Spirit.
- The Instructor 1.6.31Clement of Alexandria · ca. 190–200 · All the baptized are sons of God and equal in Christ; there is no division into “gnostics” and lower “psychics.”
- The Instructor 1.6.32Clement of Alexandria · ca. 190–200 · Using his opponents' own language of “straining,” Clement says baptism strains away sin; God reveals himself to infants, those born again and clothed with Christ.
- The Instructor 1.6.35Clement of Alexandria · ca. 190–200 · Clement proposes a different punctuation of 1 Cor 3:1–2: Paul gave milk “in Christ,” and milk is the simple, true, natural food of the Word.
- The Instructor 1.6.37Clement of Alexandria · ca. 190–200 · No one, not even the Gnostics, knows now what “eye has not seen”; we boast only in Christ, the milk of the flock, and milk and solid food are the same Word.
- The Instructor 1.6.39Clement of Alexandria · ca. 190–200 · Clement argues from ancient physiology that milk is changed blood, so that milk and meat, flesh and blood, are one in substance, against those who rank “solid food” above milk.
- The Instructor 1.6.52Clement of Alexandria · ca. 190–200 · Butter fuels the lamp as the Word enlightens; those who call themselves perfect “gnostics” should learn from Paul, who did not claim to have attained perfection.
- The Instructor 1.8.62Clement of Alexandria · ca. 190–200 · Against those who say the God who threatens and punishes is not good, Clement answers that he became man out of love and hates nothing that he has made.
- The Instructor 1.8.64Clement of Alexandria · ca. 190–200 · Justice is itself a good; so the good God can also be just, and his anger and punishment serve the right training of his children.
- The Instructor 1.8.72Clement of Alexandria · ca. 190–200 · Jesus himself calls his Father good, merciful, and the one who makes the sun shine and the rain fall: so the good Father and the just Creator are the same God.
- The Instructor 1.8.73Clement of Alexandria · ca. 190–200 · The Father to whom Jesus prays is the Creator of the heavens, whom all admit to be just; so the Lord is the Son of the just God, as Paul also teaches.
- The Instructor 1.8.74Clement of Alexandria · ca. 190–200 · The one God is good, just, and Creator; his rebukes are medicine, and even his “wrath” is love, since he stoops to human passions for the sake of humankind.
- The Instructor 1.9.88Clement of Alexandria · ca. 190–200 · Like a mirror or a physician, God's reproof only reveals sin; God is good in himself and just for our sake, and his justice came to us in the law and in the incarnate Word.
- The Instructor 2.2.32Clement of Alexandria · ca. 190–200 · Warlike peoples glory in drunkenness, but the peaceful Christian drinks soberly, as the Lord did: he drank wine, blessed the cup as his blood, and taught self-control at meals.
- The Instructor 2.2.33Clement of Alexandria · ca. 190–200 · The Encratites, who reject wine, are answered by the Lord's example; women should drink modestly and not expose themselves, and all should behave as in the Lord's presence.
- The Instructor 3.2.9Clement of Alexandria · ca. 190–200 · The testimony of pagan writers is followed by Scripture: cosmetics betray a sick soul, and Proverbs warns against drinking from a strange river, the adulterous woman or heresy.
- Against Heresies 1 pref. 1Irenaeus of Lyons · ca. 180–190 · Irenaeus introduces the false teachers who, under pretext of knowledge, draw the simple away from the Creator.
- Against Heresies 1 pref. 2Irenaeus of Lyons · ca. 180–190 · Irenaeus explains that error disguises itself as truth and that he will expose the teaching of Ptolemy's followers, a branch of the Valentinian school.
- Against Heresies 1 pref. 3Irenaeus of Lyons · ca. 180–190 · Irenaeus apologizes for his plain style, written among the Celts, and asks his friend to develop and pass on what he sends.
- Against Heresies 1.1.1Irenaeus of Lyons · ca. 180–190 · Irenaeus sets out the Valentinian account of the first eight Aeons, the Ogdoad.
- Against Heresies 1.1.2Irenaeus of Lyons · ca. 180–190 · The Ogdoad emits a further ten and twelve Aeons, ending with Theletos and Sophia.
- Against Heresies 1.1.3Irenaeus of Lyons · ca. 180–190 · The Valentinians find their thirty Aeons in the Saviour's thirty hidden years and in the hours of the parable of the labourers.
- Against Heresies 1.2.1Irenaeus of Lyons · ca. 180–190 · Only Nus knows the Father; the other Aeons quietly long to see him.
- Against Heresies 1.2.2Irenaeus of Lyons · ca. 180–190 · Sophia, the youngest Aeon, rashly seeks to comprehend the Father and is saved from dissolution by Horos.
- Against Heresies 1.2.3Irenaeus of Lyons · ca. 180–190 · In another version Sophia bears a formless substance, from whose passions matter arises.
- Against Heresies 1.2.4Irenaeus of Lyons · ca. 180–190 · The Father emits Horos, who restores Sophia and casts her intention and passion outside the Pleroma.
- Against Heresies 1.2.5Irenaeus of Lyons · ca. 180–190 · Christ and the Holy Spirit are emitted to complete the Aeons; Christ teaches them that the Father is known only through the Monogenes.
- Against Heresies 1.2.6Irenaeus of Lyons · ca. 180–190 · The Aeons, at rest, together produce Jesus, the perfect fruit of the Pleroma, with angels as his bodyguards.
- Against Heresies 1.3.1Irenaeus of Lyons · ca. 180–190 · The Valentinians claim their system was revealed in parables and find the Aeons wherever Scripture or the liturgy says “ages”.
- Against Heresies 1.3.2Irenaeus of Lyons · ca. 180–190 · The Valentinians find the twelve, eighteen, and ten Aeons in the Gospel story and in the letters of Jesus' name.
- Against Heresies 1.3.3Irenaeus of Lyons · ca. 180–190 · Judas's apostasy and the woman with the flow of blood are made into figures of Sophia's passion and healing.
- Against Heresies 1.3.4Irenaeus of Lyons · ca. 180–190 · The Valentinians use texts about Christ as “all things” to show that the Saviour is the All.
- Against Heresies 1.3.5Irenaeus of Lyons · ca. 180–190 · Horos is said to have two powers, strengthening (as Cross) and separating (as Limit), which the Valentinians find in sayings of Jesus, John the Baptist, and Paul.
- Against Heresies 1.3.6Irenaeus of Lyons · ca. 180–190 · The heretics twist the Gospels, the apostles, and the ambiguous parables of the Law and Prophets to fit their system.
- Against Heresies 1.4.1Irenaeus of Lyons · ca. 180–190 · Sophia's Intention, called Achamoth, is cast outside the Pleroma, given form by Christ, and left to suffer grief, fear, and bewilderment.
- Against Heresies 1.4.2Irenaeus of Lyons · ca. 180–190 · From Achamoth's passions, tears, and laughter come the soul and the material elements of the world.
- Against Heresies 1.4.3Irenaeus of Lyons · ca. 180–190 · Irenaeus mocks the paid secret teaching that the seas came from Achamoth's tears and light from her laughter.
- Against Heresies 1.4.4Irenaeus of Lyons · ca. 180–190 · Irenaeus parodies the system by suggesting that fresh water came from Achamoth's sweat and hot springs from some other part of her.
- Against Heresies 1.4.5Irenaeus of Lyons · ca. 180–190 · Christ sends the Saviour, who gives Achamoth knowledge and turns her passions into matter; she then conceives spiritual offspring from the sight of his angels.
- Against Heresies 1.5.1Irenaeus of Lyons · ca. 180–190 · Achamoth forms from soul-substance the Demiurge, Father of the psychics and maker of the material, who with his angels images the Aeons.
- Against Heresies 1.5.2Irenaeus of Lyons · ca. 180–190 · The Demiurge makes heaven and earth and the seven heavens, above which he dwells as the Hebdomad beneath Achamoth, the Ogdoad.
- Against Heresies 1.5.3Irenaeus of Lyons · ca. 180–190 · The Demiurge makes the world in ignorance of his mother Achamoth, who holds the middle place until the end.
- Against Heresies 1.5.4Irenaeus of Lyons · ca. 180–190 · From fear, grief, and perplexity come the Demiurge, the devil and the demons, and the four elements of the world.
- Against Heresies 1.5.5Irenaeus of Lyons · ca. 180–190 · The Demiurge makes the earthy man and breathes the psychic man into him; the “garments of skin” are the flesh.
- Against Heresies 1.5.6Irenaeus of Lyons · ca. 180–190 · Achamoth's spiritual seed is secretly sown in the Demiurge's man; the Valentinians claim to be this spiritual Church.
- Against Heresies 1.6.1Irenaeus of Lyons · ca. 180–190 · The Valentinians teach that the material perishes, the animate may be saved, and the spiritual, which they claim to be, will be perfected by knowledge.
- Against Heresies 1.6.2Irenaeus of Lyons · ca. 180–190 · The Valentinians say that church members need good works to be saved, but that they themselves, being spiritual by nature, are saved whatever they do.
- Against Heresies 1.6.3Irenaeus of Lyons · ca. 180–190 · Irenaeus charges the Valentinian “perfect” with eating idol food, attending games, and seducing or taking other men's wives.
- Against Heresies 1.6.4Irenaeus of Lyons · ca. 180–190 · The Valentinians call church members simple and claim grace as their own possession, saying that the spiritual must practise the mystery of conjunction and need no works.
- Against Heresies 1.7.1Irenaeus of Lyons · ca. 180–190 · At the end Achamoth enters the Pleroma as bride of the Saviour, the spiritual become brides of his angels, the righteous rest in the middle, and fire consumes matter.
- Against Heresies 1.7.2Irenaeus of Lyons · ca. 180–190 · Some Valentinians make the Lord a composite of four elements, of which only the animate Christ and his fashioned body suffered.
- Against Heresies 1.7.3Irenaeus of Lyons · ca. 180–190 · The Valentinians divide the words of the prophets and of Jesus among the mother, the spiritual seed, and the Demiurge.
- Against Heresies 1.7.4Irenaeus of Lyons · ca. 180–190 · The Demiurge, ignorant until the Saviour came, then learned from him and is figured by the centurion of the Gospel.
- Against Heresies 1.7.5Irenaeus of Lyons · ca. 180–190 · The Valentinians make Cain, Abel, and Seth types of the earthy, animate, and spiritual natures, and divide souls into good and evil by nature.
- Against Heresies 1.8.1Irenaeus of Lyons · ca. 180–190 · Irenaeus compares the heretics' use of Scripture to rearranging the jewels of a king's mosaic into the image of a fox.
- Against Heresies 1.8.2Irenaeus of Lyons · ca. 180–190 · The Valentinians read Jairus's daughter, Paul's “untimely birth”, the veiled woman, and the cries of Jesus's passion as figures of Achamoth.
- Against Heresies 1.8.3Irenaeus of Lyons · ca. 180–190 · The Valentinians find their three kinds of men in Jesus's sayings to would-be followers, the parable of the leaven, and Paul's letters.
- Against Heresies 1.8.4Irenaeus of Lyons · ca. 180–190 · The lost sheep, the lost coin, Simeon, Anna, and texts on wisdom and marriage are made into figures of Achamoth, the Demiurge, and the conjunctions.
- Against Heresies 1.8.5Irenaeus of Lyons · ca. 180–190 · The Valentinians read the prologue of John's Gospel as a description of their first eight Aeons.
- Against Heresies 1.9.1Irenaeus of Lyons · ca. 180–190 · Irenaeus argues that if John's prologue really described the Ogdoad, it would have kept its order and named all the consorts.
- Against Heresies 1.9.2Irenaeus of Lyons · ca. 180–190 · John speaks of one Christ who is the Word made flesh, not of a series of Valentinian Aeons with these names.
- Against Heresies 1.9.3Irenaeus of Lyons · ca. 180–190 · The one who suffered and dwelt among us is the Word of God himself, made true flesh, so the Valentinian Ogdoad collapses.
- Against Heresies 1.9.4Irenaeus of Lyons · ca. 180–190 · Like a cento stitched from Homer, the heretics' system reuses scriptural words for a foreign theme, which anyone who holds the rule of truth received in baptism will recognize.
- Against Heresies 1.9.5Irenaeus of Lyons · ca. 180–190 · Before refuting them, Irenaeus will show how the founders of this system disagree among themselves.
- Against Heresies 1.10.3Irenaeus of Lyons · ca. 180–190 · Greater understanding means explaining God's dispensation within the one faith, not inventing another God or a Pleroma of Aeons.
- Against Heresies 1.11.1Irenaeus of Lyons · ca. 180–190 · Valentinus's own scheme of Dyads, Ogdoad, two Limits, Christ, the Demiurge and the Spirit differs from his disciples'.
- Against Heresies 1.11.2Irenaeus of Lyons · ca. 180–190 · Secundus divides the first Ogdoad into a right and a left Tetrad and derives the fallen power from the Aeons' fruits.
- Against Heresies 1.11.3Irenaeus of Lyons · ca. 180–190 · Another Valentinian teacher names a first Tetrad of Monotes, Henotes, Monad and Hen.
- Against Heresies 1.11.4Irenaeus of Lyons · ca. 180–190 · Irenaeus parodies the invented names with a mock Tetrad of Gourd, Emptiness, Cucumber and Melon.
- Against Heresies 1.11.5Irenaeus of Lyons · ca. 180–190 · Other Valentinians put a further Ogdoad of negative names before Bythus, and they disagree whether Bythus has a consort.
- Against Heresies 1.12.1Irenaeus of Lyons · ca. 180–190 · Ptolemy's followers give Bythus two consorts, Thought and Will, from whose union Nus and Truth came.
- Against Heresies 1.12.2Irenaeus of Lyons · ca. 180–190 · Their sleepless, deliberating Father is like Homer's Zeus, not the God whose thought and will are one.
- Against Heresies 1.12.3Irenaeus of Lyons · ca. 180–190 · Others say all the Aeons were emitted at once and reverse the order of Logos and Anthropos.
- Against Heresies 1.12.4Irenaeus of Lyons · ca. 180–190 · The Valentinians disagree about the origin of the Saviour and about why he is called Son of Man.
- Against Heresies 1.13.1Irenaeus of Lyons · ca. 180–190 · Marcus, a magician, claims to improve on Valentinus and deceives many as a forerunner of Antichrist.
- Against Heresies 1.13.2Irenaeus of Lyons · ca. 180–190 · Marcus counterfeits the Eucharist with cups that turn red and overflow, to deceive women.
- Against Heresies 1.13.3Irenaeus of Lyons · ca. 180–190 · Marcus seduces wealthy women by making them 'prophesy', and they reward him with money and their bodies.
- Against Heresies 1.13.4Irenaeus of Lyons · ca. 180–190 · Faithful women rejected Marcus, knowing that true prophecy comes when God wills, not when a man commands.
- Against Heresies 1.13.5Irenaeus of Lyons · ca. 180–190 · Women who returned to the church confessed that Marcus had defiled them, among them the wife of a deacon in Asia.
- Against Heresies 1.13.6Irenaeus of Lyons · ca. 180–190 · Marcus's disciples call themselves perfect, above fear, and recite a formula by which the Mother makes them invisible to the judge.
- Against Heresies 1.13.7Irenaeus of Lyons · ca. 180–190 · In the Rhône valley too, Marcus's followers have ruined many women, some of whom confess, some fall away, and some waver.
- Against Heresies 1.14.1Irenaeus of Lyons · ca. 180–190 · Marcus claims the Tetrad appeared to him as a woman and revealed the Father's name of thirty letters in four syllables.
- Against Heresies 1.14.2Irenaeus of Lyons · ca. 180–190 · Marcus teaches that the letters of the divine name generate other letters without end, so that each Aeon utters only its own part.
- Against Heresies 1.14.3Irenaeus of Lyons · ca. 180–190 · Marcus's Tetrad shows him Truth as a naked woman whose limbs are pairs of Greek letters.
- Against Heresies 1.14.4Irenaeus of Lyons · ca. 180–190 · Truth utters the name Christ Jesus, and the Tetrad explains that its six letters hide a higher name known in the Pleroma.
- Against Heresies 1.14.5Irenaeus of Lyons · ca. 180–190 · Marcus assigns the mute letters, semivowels and vowels of the Greek alphabet to pairs of Aeons and derives the numbers twenty-four and thirty.
- Against Heresies 1.14.6Irenaeus of Lyons · ca. 180–190 · Marcus reads the Transfiguration, the dove at the baptism, creation on the sixth day and the crucifixion at the sixth hour as signs of the number six.
- Against Heresies 1.14.7Irenaeus of Lyons · ca. 180–190 · Marcus's Sige says the seven heavens each sound one of the seven Greek vowels in praise.
- Against Heresies 1.14.8Irenaeus of Lyons · ca. 180–190 · Marcus claims that newborns' cries and the cry 'O' in distress are praise sounded by the vowels.
- Against Heresies 1.14.9Irenaeus of Lyons · ca. 180–190 · Irenaeus sums up Marcus's speculations on the name and announces his account of their number-mysticism.
- Against Heresies 1.15.1Irenaeus of Lyons · ca. 180–190 · Marcus's Sige derives the twenty-four letters from the first Tetrad and counts the letters of the names of the Aeons and of Jesus.
- Against Heresies 1.15.2Irenaeus of Lyons · ca. 180–190 · Marcus derives the name Jesus (888) and the titles Christ and Son from numbers, and says knowledge of the name freed men from ignorance and death.
- Against Heresies 1.15.3Irenaeus of Lyons · ca. 180–190 · Marcus explains Jesus' birth from Mary and the descent of the dove at his baptism in terms of the Aeons, separating the man Jesus from the Christ.
- Against Heresies 1.15.4Irenaeus of Lyons · ca. 180–190 · Irenaeus mocks Marcus's alphabet-body of Truth, since the Greek alphabet itself was assembled late and by stages.
- Against Heresies 1.15.5Irenaeus of Lyons · ca. 180–190 · Irenaeus protests that Marcus's letter-mysticism divides and measures the unspeakable Father and the Word, leading his followers into blasphemy.
- Against Heresies 1.15.6Irenaeus of Lyons · ca. 180–190 · Irenaeus quotes an elder's verses against Marcus as an idol-maker and magician empowered by Azazel.
- Against Heresies 1.16.1Irenaeus of Lyons · ca. 180–190 · The Marcosians make the parables of the lost sheep and lost coin into number-symbols of the Aeons' fall.
- Against Heresies 1.16.2Irenaeus of Lyons · ca. 180–190 · Further Marcosian letter-arithmetic derives the Ogdoad, the Triacontad and the number ninety-nine from the Greek alphabet.
- Against Heresies 1.16.3Irenaeus of Lyons · ca. 180–190 · Those who leave the Church for such fables are self-condemned and to be avoided, as Paul and John teach.
- Against Heresies 1.17.1Irenaeus of Lyons · ca. 180–190 · The Marcosians see the elements, the heavens, the zodiac, the months and hours as images of the Aeons.
- Against Heresies 1.17.2Irenaeus of Lyons · ca. 180–190 · They say the Demiurge, unable to copy eternity, made time, and so his work will perish.
- Against Heresies 1.18.1Irenaeus of Lyons · ca. 180–190 · The heretics read the creation account of Genesis 1 and the human body as encoding the Tetrad, Decad, Duodecad and Triacontad.
- Against Heresies 1.18.2Irenaeus of Lyons · ca. 180–190 · The heretics find their Tetrad and Ogdoad in the fourth day, the tabernacle, the priest's robe and the days of man's creation.
- Against Heresies 1.18.3Irenaeus of Lyons · ca. 180–190 · The heretics find the Ogdoad in the ark, David and circumcision, and the Decad in many tens of Scripture.
- Against Heresies 1.18.4Irenaeus of Lyons · ca. 180–190 · The heretics find their Duodecad in the twelves of Scripture and their Triacontad in its thirties.
- Against Heresies 1.19.1Irenaeus of Lyons · ca. 180–190 · The heretics twist texts on Israel's ignorance of God and on not seeing God to mean an unknown Father above the Creator.
- Against Heresies 1.19.2Irenaeus of Lyons · ca. 180–190 · They apply 'No one shall see God' and the angel's words to Daniel to their hidden Bythus, which Irenaeus will refute.
- Against Heresies 1.20.1Irenaeus of Lyons · ca. 180–190 · The Marcosians use forged writings, such as the story of the boy Jesus asking his teacher what Alpha means.
- Against Heresies 1.20.2Irenaeus of Lyons · ca. 180–190 · The heretics twist several Gospel sayings to mean that Jesus revealed an unknown Father.
- Against Heresies 1.20.3Irenaeus of Lyons · ca. 180–190 · Their chief proof-text is Jesus' saying that no one knows the Father except the Son.
- Against Heresies 1.21.1Irenaeus of Lyons · ca. 180–190 · The heretics' 'redemption' takes as many forms as they have teachers and is a Satanic denial of baptism.
- Against Heresies 1.21.2Irenaeus of Lyons · ca. 180–190 · They teach that 'redemption' is a second, spiritual rite for perfection, beyond the baptism for remission of sins.
- Against Heresies 1.21.3Irenaeus of Lyons · ca. 180–190 · Irenaeus describes Gnostic rites of 'redemption': a bridal chamber, baptism with invented formulas, Hebrew-sounding words, and anointing with balsam.
- Against Heresies 1.21.4Irenaeus of Lyons · ca. 180–190 · Some pour oil and water on the initiate's head, while others reject all material rites and say knowledge alone is redemption.
- Against Heresies 1.21.5Irenaeus of Lyons · ca. 180–190 · Some 'redeem' the dying with oil and water and give them formulas to escape the powers and the Demiurge after death.
- Against Heresies 1.22.1Irenaeus of Lyons · ca. 180–190 · The rule of truth confesses one God who made all things by his Word and Spirit, the God of Abraham and Father of Jesus Christ; against it the heresies are easily shown to err.
- Against Heresies 1.22.2Irenaeus of Lyons · ca. 180–190 · Irenaeus will now trace the heresies to their source and root.
- Against Heresies 1.23.1Irenaeus of Lyons · ca. 180–190 · Simon of Samaria, the magician of Acts 8, tried to buy the power of the Spirit and later presented himself as the supreme power, Father, Son and Spirit.
- Against Heresies 1.23.2Irenaeus of Lyons · ca. 180–190 · Simon taught that his companion Helena, a freed prostitute, was his first Thought, imprisoned by the angels she made and reborn in many women, among them Helen of Troy.
- Against Heresies 1.23.3Irenaeus of Lyons · ca. 180–190 · Simon claimed to have come in apparent human form to free Helena and save men by grace alone, setting his followers free from the prophets and the moral law.
- Against Heresies 1.23.4Irenaeus of Lyons · ca. 180–190 · Simon's followers practise magic, worship images of Simon and Helena, and are the source of the 'knowledge falsely so called'.
- Against Heresies 1.23.5Irenaeus of Lyons · ca. 180–190 · Menander, Simon's successor, claimed to be the Saviour and promised his baptized disciples deathless life.
- Against Heresies 1.24.1Irenaeus of Lyons · ca. 180–190 · Saturninus taught that seven angels made the world and man, whom a heavenly spark of life raised up and to which it returns at death.
- Against Heresies 1.24.2Irenaeus of Lyons · ca. 180–190 · Saturninus taught a Saviour without real body, two races of men, and that marriage and procreation come from Satan.
- Against Heresies 1.24.3Irenaeus of Lyons · ca. 180–190 · Basilides derived a chain of powers from the unborn Father and 365 heavens, one for each day of the year.
- Against Heresies 1.24.4Irenaeus of Lyons · ca. 180–190 · Basilides taught that Christ did not suffer, but Simon of Cyrene was crucified in his place while Jesus laughed, so that one should deny the crucified.
- Against Heresies 1.24.5Irenaeus of Lyons · ca. 180–190 · Basilides held that only the soul is saved, treated idol-meat and lust as indifferent, and gave names to the 365 heavens.
- Against Heresies 1.24.6Irenaeus of Lyons · ca. 180–190 · Basilideans claim to know all while remaining unknown, are ready to deny the faith, and keep their mysteries secret.
- Against Heresies 1.24.7Irenaeus of Lyons · ca. 180–190 · The Basilideans place their 365 heavens as the astrologers do and call their chief Abraxas.
- Against Heresies 1.25.1Irenaeus of Lyons · ca. 180–190 · Carpocrates taught that Jesus was Joseph's son, whose pure soul remembered the unbegotten God and despised the Jewish customs.
- Against Heresies 1.25.2Irenaeus of Lyons · ca. 180–190 · Carpocratians claim that a soul which despises the world-rulers equals or surpasses Jesus.
- Against Heresies 1.25.3Irenaeus of Lyons · ca. 180–190 · Carpocratians practise magic and, sent by Satan, bring the Church's name into disrepute, though true Christians share nothing with them.
- Against Heresies 1.25.4Irenaeus of Lyons · ca. 180–190 · Carpocratians hold that souls must pass through every kind of action, however vile, before being freed, misreading Jesus' parable of the adversary.
- Against Heresies 1.25.5Irenaeus of Lyons · ca. 180–190 · Irenaeus doubts the Carpocratians practise what their writings teach: a secret tradition that all but faith and love is morally indifferent.
- Against Heresies 1.25.6Irenaeus of Lyons · ca. 180–190 · Some Carpocratians brand their disciples, call themselves Gnostics, and honour images of Christ alongside those of the philosophers.
- Against Heresies 1.26.1Irenaeus of Lyons · ca. 180–190 · Cerinthus taught that the world was made by a lower power and that Christ descended on Jesus at his baptism and left him before the passion.
- Against Heresies 1.26.2Irenaeus of Lyons · ca. 180–190 · The Ebionites hold a low view of Christ, use only Matthew, reject Paul, and keep circumcision and the law.
- Against Heresies 1.26.3Irenaeus of Lyons · ca. 180–190 · The Nicolaitans, followers of the deacon Nicolas, live licentiously, as the Apocalypse shows.
- Against Heresies 1.27.1Irenaeus of Lyons · ca. 180–190 · Cerdo, at Rome under Hyginus, taught that the God of the law and prophets is not the Father of Christ.
- Against Heresies 1.27.2Irenaeus of Lyons · ca. 180–190 · Marcion blasphemed the God of the law, cut down Luke's Gospel and Paul's letters, and taught that Jesus came from a higher Father.
- Against Heresies 1.27.3Irenaeus of Lyons · ca. 180–190 · Marcion taught that only the soul is saved and that Christ in Hades saved Cain and the Sodomites but not Abel, Noah, Abraham and the prophets.
- Against Heresies 1.27.4Irenaeus of Lyons · ca. 180–190 · Irenaeus promises a separate refutation of Marcion and says all heretics are heirs of Simon Magus, using Christ's name as a lure.
- Against Heresies 1.28.1Irenaeus of Lyons · ca. 180–190 · The Encratites, following Saturninus and Marcion, rejected marriage and meat; Tatian, Justin's pupil, after Justin's death added Aeons and denied Adam's salvation.
- Against Heresies 1.28.2Irenaeus of Lyons · ca. 180–190 · Others, following Basilides and Carpocrates, allowed promiscuity, plural marriage and idol-meat; the heresies are past counting.
- Against Heresies 1.29.1Irenaeus of Lyons · ca. 180–190 · The Barbelo-Gnostics derive from an unnameable Father and Barbelo a series of Aeons and Christ, the anointed light.
- Against Heresies 1.29.2Irenaeus of Lyons · ca. 180–190 · The Barbelo-Gnostics add Autogenes and four luminaries with their attendant powers.
- Against Heresies 1.29.3Irenaeus of Lyons · ca. 180–190 · Autogenes emits Adamas, the perfect man, joined to knowledge, from whom comes the Tree of Gnosis.
- Against Heresies 1.29.4Irenaeus of Lyons · ca. 180–190 · In the Barbelo-Gnostic myth, Sophia-Prunicus, seeking a consort, produces the ignorant Proarchon, who makes the lower world and boasts that he alone is God.
- Against Heresies 1.30.1Irenaeus of Lyons · ca. 180–190 · The Ophites teach a First Man, a Second Man (Son of Man), and the Spirit as First Woman, from whom Christ was generated.
- Against Heresies 1.30.2Irenaeus of Lyons · ca. 180–190 · Christ and his mother are caught up into the incorruptible Aeon, which the Ophites call the true Church.
- Against Heresies 1.30.3Irenaeus of Lyons · ca. 180–190 · In the Ophite myth, Sophia-Prunicus falls into the waters, takes a body, makes the visible heaven from it, and then casts it off.
- Against Heresies 1.30.4Irenaeus of Lyons · ca. 180–190 · Sophia's son generates a line of sons, forming a Hebdomad with the mother as the eighth.
- Against Heresies 1.30.5Irenaeus of Lyons · ca. 180–190 · The Ophites name the seven powers from Ialdabaoth to Astapheus; Ialdabaoth's desire for matter produces the serpent-shaped Nus, source of all evil.
- Against Heresies 1.30.6Irenaeus of Lyons · ca. 180–190 · Ialdabaoth boasts and is rebuked by his mother; the powers make man, and breathing life into him empties Ialdabaoth of his light.
- Against Heresies 1.30.7Irenaeus of Lyons · ca. 180–190 · In the Ophite myth the serpent's counsel, prompted by Sophia, leads Adam and Eve to the knowledge of the higher power.
- Against Heresies 1.30.8Irenaeus of Lyons · ca. 180–190 · Ialdabaoth expels Adam and Eve and casts down the serpent, who with his six sons forms the seven demons hostile to mankind.
- Against Heresies 1.30.9Irenaeus of Lyons · ca. 180–190 · The Ophites retell the story of Adam and Eve, Cain, Abel, Seth and Norea in terms of their myth.
- Against Heresies 1.30.10Irenaeus of Lyons · ca. 180–190 · In the Ophite myth Ialdabaoth sends the flood, chooses Abraham and gives the law through Moses.
- Against Heresies 1.30.11Irenaeus of Lyons · ca. 180–190 · The Ophites assign the prophets to their seven powers and say Sophia spoke through them; she brought about the births of John and Jesus.
- Against Heresies 1.30.12Irenaeus of Lyons · ca. 180–190 · In the Ophite myth Christ descends through the seven heavens, joins Sophia as bridegroom and bride, and enters Jesus, born of the Virgin.
- Against Heresies 1.30.13Irenaeus of Lyons · ca. 180–190 · The Ophites say Christ left Jesus before the crucifixion and raised him in a non-worldly body, which the disciples misunderstood.
- Against Heresies 1.30.14Irenaeus of Lyons · ca. 180–190 · The Ophites say the risen Jesus stayed eighteen months teaching a few disciples, then took his seat to draw holy souls away from Ialdabaoth.
- Against Heresies 1.30.15Irenaeus of Lyons · ca. 180–190 · Some of these Gnostics say Sophia became the serpent who gave knowledge, and see a serpent shape in the human intestines.
- Against Heresies 1.31.1Irenaeus of Lyons · ca. 180–190 · The Cainites honour Cain, Esau, Korah and the Sodomites, and say Judas alone knew the truth; they use a 'Gospel of Judas'.
- Against Heresies 1.31.2Irenaeus of Lyons · ca. 180–190 · The Cainites teach that salvation requires passing through every shameful deed, done in the name of the angel who prompts it.
- Against Heresies 1.31.3Irenaeus of Lyons · ca. 180–190 · Irenaeus has exposed the Valentinians' ancestry in the hope that some may repent and others be protected, since exposure is itself refutation.
- Against Heresies 1.31.4Irenaeus of Lyons · ca. 180–190 · Having exposed the 'little fox', Irenaeus promises a full refutation in the next book.
- Against Heresies 2 pref.Irenaeus of Lyons · ca. 180–190 · In the preface to Book 2, Irenaeus sums up Book 1 and announces that he will now overthrow the heretics' system.
- Against Heresies 2.1.1Irenaeus of Lyons · ca. 180–190 · Irenaeus begins his refutation with the one God, Creator of all, above whom there is nothing.
- Against Heresies 2.1.2Irenaeus of Lyons · ca. 180–190 · God must contain all things; if anything were outside him, he would be bounded by something greater, which would then be God.
- Against Heresies 2.1.3Irenaeus of Lyons · ca. 180–190 · Anything outside the Pleroma leads to an infinite regress of containers, so that the mind never rests in the one God.
- Against Heresies 2.1.4Irenaeus of Lyons · ca. 180–190 · The same reasoning refutes Marcion's two Gods and leads to endless worlds and gods.
- Against Heresies 2.1.5Irenaeus of Lyons · ca. 180–190 · Either one God contains all, or there are many limited gods, none of whom is truly God or Almighty.
- Against Heresies 2.2.1Irenaeus of Lyons · ca. 180–190 · To say angels made the world against the Father's will makes them stronger than God or God careless.
- Against Heresies 2.2.2Irenaeus of Lyons · ca. 180–190 · If the world was made within God's domain, it cannot have been made against his will or without his knowledge.
- Against Heresies 2.2.3Irenaeus of Lyons · ca. 180–190 · If the world was made with God's will, he is its true maker, as the craftsman, not the tool, is said to cut.
- Against Heresies 2.2.4Irenaeus of Lyons · ca. 180–190 · God, needing nothing, made all things by his Word, giving each its fitting nature and order.
- Against Heresies 2.2.5Irenaeus of Lyons · ca. 180–190 · God made the world by his Word, as John, Genesis, David, Moses and Paul testify, not by angels or other gods.
- Against Heresies 2.3.1Irenaeus of Lyons · ca. 180–190 · If the Father foresaw the creation in the void, he himself made it; if not, he is not all-knowing.
- Against Heresies 2.3.2Irenaeus of Lyons · ca. 180–190 · What God conceived he made, so the world as it is is worthy of the Father, not the fruit of ignorance.
- Against Heresies 2.4.1Irenaeus of Lyons · ca. 180–190 · Irenaeus asks where the heretics' 'void' came from: whether emitted or self-generated, it makes nonsense of their system.
- Against Heresies 2.4.2Irenaeus of Lyons · ca. 180–190 · If creation is a stain within the Father's domain, he should have prevented or first healed it, and pitied the makers before their work.
- Against Heresies 2.4.3Irenaeus of Lyons · ca. 180–190 · A void or shadow within the Father's light would accuse that light of failing to fill what is within it.
- Against Heresies 2.5.1Irenaeus of Lyons · ca. 180–190 · If the world was made within the Father's domain by others, either all within him is light or the Pleroma itself is dark, and their Christ becomes the cause of ignorance.
- Against Heresies 2.5.2Irenaeus of Lyons · ca. 180–190 · If 'outside the Pleroma' means ignorance, then the Saviour and Christ, who went out to form the Mother, were themselves in ignorance.
- Against Heresies 2.5.3Irenaeus of Lyons · ca. 180–190 · If creation is a deficiency, its blame falls on the Father who permitted it, who is then either weak or a hypocrite.
- Against Heresies 2.5.4Irenaeus of Lyons · ca. 180–190 · To make God permit what he does not will is to make him a slave of necessity, like Homer's Zeus.
- Against Heresies 2.6.1Irenaeus of Lyons · ca. 180–190 · The angels and the world-maker could not be ignorant of the God who made and contains them, since reason implanted in all reveals one God, the Lord of all.
- Against Heresies 2.6.2Irenaeus of Lyons · ca. 180–190 · Even demons, animals and distant subjects of the Emperor know the supreme ruler; how much more must the angels know the Almighty.
- Against Heresies 2.6.3Irenaeus of Lyons · ca. 180–190 · It is absurd that the heretics claim to know the supreme God while denying such knowledge to the world-maker.
- Against Heresies 2.7.1Irenaeus of Lyons · ca. 180–190 · If the world were a passing image made in honour of the Aeons, it would dishonour rather than honour them.
- Against Heresies 2.7.2Irenaeus of Lyons · ca. 180–190 · If the ignorant Demiurge is an image of the Only-begotten, either the image is bad or the Only-begotten is ignorant too.
- Against Heresies 2.7.3Irenaeus of Lyons · ca. 180–190 · The countless, conflicting creatures of the world cannot be images of thirty uniform Aeons.
- Against Heresies 2.7.4Irenaeus of Lyons · ca. 180–190 · Neither Sophia's Enthymesis nor the angels of the Pleroma can account for creation's variety as its images.
- Against Heresies 2.7.5Irenaeus of Lyons · ca. 180–190 · If creation copies higher patterns, the regress of models never ends; one God made all things from himself.
- Against Heresies 2.7.6Irenaeus of Lyons · ca. 180–190 · Corruptible, bounded things cannot be images of spiritual, boundless Aeons.
- Against Heresies 2.7.7Irenaeus of Lyons · ca. 180–190 · Created things cannot be images of the thirty Aeons by number either, since they are countless.
- Against Heresies 2.8.1Irenaeus of Lyons · ca. 180–190 · If creation were a shadow of the Aeons, they would be bodies, and the shadow would last as long as they do.
- Against Heresies 2.8.2Irenaeus of Lyons · ca. 180–190 · If creation is shadow because it is far from the Father's light, that light is weak and Bythus is not the fullness of all.
- Against Heresies 2.8.3Irenaeus of Lyons · ca. 180–190 · Nothing can exist outside the Father, no void or shadow, and no other could make creation within his domain; the heretics' system is empty.
- Against Heresies 2.9.1Irenaeus of Lyons · ca. 180–190 · All men, from Adam's tradition, the prophets and creation itself, and the whole Church from the apostles, confess one God, maker of the world.
- Against Heresies 2.9.2Irenaeus of Lyons · ca. 180–190 · The heretics' higher Father has no witness, and their contempt for the Creator makes them worse than the pagans.
- Against Heresies 2.10.1Irenaeus of Lyons · ca. 180–190 · Obscure parables must be explained by what is clear, not by inventing another God, which only adds a greater riddle.
- Against Heresies 2.10.2Irenaeus of Lyons · ca. 180–190 · The heretics, not believing that God made all things from nothing by his will, invent vain explanations of matter.
- Against Heresies 2.10.3Irenaeus of Lyons · ca. 180–190 · It is ridiculous to derive matter from Achamoth's tears and laughter while refusing to believe God created it.
- Against Heresies 2.10.4Irenaeus of Lyons · ca. 180–190 · God, unlike men, made the very matter of creation from nothing; the heretics' account is incredible.
- Against Heresies 2.11.1Irenaeus of Lyons · ca. 180–190 · Like Aesop's dog, the heretics have lost the true bread for a shadow; the Lord's words confess one Father and Creator.
- Against Heresies 2.11.2Irenaeus of Lyons · ca. 180–190 · Irenaeus will first question the heretics about their own doctrines and then bring the Lord's words, hoping for their conversion.
- Against Heresies 2.12.1Irenaeus of Lyons · ca. 180–190 · The Triacontad fails by defect, since the Father, unlike the emitted Aeons, should not be counted among them.
- Against Heresies 2.12.2Irenaeus of Lyons · ca. 180–190 · Thought and Silence cannot be separate beings from the Father; if united, all the paired Aeons must be inseparable.
- Against Heresies 2.12.3Irenaeus of Lyons · ca. 180–190 · If the paired Aeons are inseparable, Sophia could not suffer or generate apart from her consort, and their whole myth falls.
- Against Heresies 2.12.4Irenaeus of Lyons · ca. 180–190 · Separating the other paired Aeons is impossible and contradicts the Valentinians' own teaching of final unity.
- Against Heresies 2.12.5Irenaeus of Lyons · ca. 180–190 · Speech (Logos) and Silence (Sige) cannot coexist in one Pleroma, any more than light and darkness.
- Against Heresies 2.12.6Irenaeus of Lyons · ca. 180–190 · Whether the Aeons are united or separate, the Valentinian Ogdoad cannot stand.
- Against Heresies 2.12.7Irenaeus of Lyons · ca. 180–190 · The Triacontad fails by excess too, since Horos, Christ, the Holy Spirit and the Saviour are emitted Aeons left uncounted.
- Against Heresies 2.12.8Irenaeus of Lyons · ca. 180–190 · With the Triacontad overthrown, the Valentinian reading of Gospel numbers (thirty years, twelve apostles, twelve years of bleeding) collapses.
- Against Heresies 2.13.1Irenaeus of Lyons · ca. 180–190 · Mind (Nus) is the source of thought (Ennoia), not its product, so the Valentinian order of emission is backwards.
- Against Heresies 2.13.2Irenaeus of Lyons · ca. 180–190 · Thought, reflection, judgement, counsel and word are stages of one mind, not separate beings.
- Against Heresies 2.13.3Irenaeus of Lyons · ca. 180–190 · The heretics project human mental processes onto God, who is simple, wholly mind and light, and unlike man.
- Against Heresies 2.13.4Irenaeus of Lyons · ca. 180–190 · God is above all our names for him; even in man the mind is not emitted from itself, much less in God.
- Against Heresies 2.13.5Irenaeus of Lyons · ca. 180–190 · An emitted mind would make God composite and would require something older than God to receive it.
- Against Heresies 2.13.6Irenaeus of Lyons · ca. 180–190 · If the Aeons were emitted within the Father, none could be ignorant of him unless God is made a bounded body.
- Against Heresies 2.13.7Irenaeus of Lyons · ca. 180–190 · All within the Father must share in him, leaving no room for ignorance; otherwise he is a void.
- Against Heresies 2.13.8Irenaeus of Lyons · ca. 180–190 · God is wholly Mind and wholly Word; to model the Word's generation on human speech gives the eternal Word a beginning.
- Against Heresies 2.13.9Irenaeus of Lyons · ca. 180–190 · Life cannot come sixth, since God is life; mind, word, life and truth are names of God's eternal perfections, not successive emissions.
- Against Heresies 2.13.10Irenaeus of Lyons · ca. 180–190 · The Gnostics quarrel over whether Man or Word came first, projecting human processes onto God and misusing 'Seek and you will find'.
- Against Heresies 2.14.1Irenaeus of Lyons · ca. 180–190 · The Valentinian system copies the theogony of the comic poet Antiphanes, merely changing the names.
- Against Heresies 2.14.2Irenaeus of Lyons · ca. 180–190 · The Gnostics have stitched their system together from the philosophers: Thales, Homer, Anaximander and Anaxagoras.
- Against Heresies 2.14.3Irenaeus of Lyons · ca. 180–190 · The Gnostics' void and images come from Democritus, Epicurus and Plato.
- Against Heresies 2.14.4Irenaeus of Lyons · ca. 180–190 · Creation from pre-existing matter and the rule of necessity over God come from Anaxagoras, Empedocles, Plato and the Stoics.
- Against Heresies 2.14.5Irenaeus of Lyons · ca. 180–190 · The Saviour 'made from all the Aeons' copies Hesiod's Pandora; their indifference to conduct comes from the Cynics, their subtlety from Aristotle.
- Against Heresies 2.14.6Irenaeus of Lyons · ca. 180–190 · Their number-mysticism, and Marcus's Tetrad, come from the Pythagoreans.
- Against Heresies 2.14.7Irenaeus of Lyons · ca. 180–190 · If the philosophers knew the truth, the Saviour's coming was needless; if not, the Gnostics' 'knowledge' is theirs too, and false.
- Against Heresies 2.14.8Irenaeus of Lyons · ca. 180–190 · The heretics lure people with plausible talk of the Word's generation, then impose the baseless names of the further Aeons.
- Against Heresies 2.14.9Irenaeus of Lyons · ca. 180–190 · Irenaeus lists the Aeons' names to show their absurdity; even the pagan gods, supposedly their images, have better names.
- Against Heresies 2.15.1Irenaeus of Lyons · ca. 180–190 · Irenaeus asks the Valentinians to give a reason for the numbers of their Aeons apart from creation.
- Against Heresies 2.15.2Irenaeus of Lyons · ca. 180–190 · Why the Pleroma is divided into eight, ten and twelve must be explained from the Pleroma itself, not from creation.
- Against Heresies 2.15.3Irenaeus of Lyons · ca. 180–190 · If the Pleroma's shape has no reason, the Father acted irrationally; if it was shaped for creation's sake, creation is more honoured than the Pleroma.
- Against Heresies 2.16.1Irenaeus of Lyons · ca. 180–190 · If the Demiurge copied a higher pattern, the same question arises about Bythus, and the chain of models never ends.
- Against Heresies 2.16.2Irenaeus of Lyons · ca. 180–190 · Basilides' 365 heavens only push the same question back to his unnameable power.
- Against Heresies 2.16.3Irenaeus of Lyons · ca. 180–190 · It is safer to confess from the start that the Creator is the only God and took the model of creation from himself.
- Against Heresies 2.16.4Irenaeus of Lyons · ca. 180–190 · Each sect accuses the one below it of not rising high enough, and anyone could outbid them all with a larger number of heavens.
- Against Heresies 2.17.1Irenaeus of Lyons · ca. 180–190 · Irenaeus turns to examine how the rest of the Aeons were supposedly emitted.
- Against Heresies 2.17.2Irenaeus of Lyons · ca. 180–190 · Irenaeus lists the possible ways the Aeons could have been emitted.
- Against Heresies 2.17.3Irenaeus of Lyons · ca. 180–190 · If the Aeons were begotten like human offspring, they are either impassible like the Father or of a foreign substance, and in any case bodily.
- Against Heresies 2.17.4Irenaeus of Lyons · ca. 180–190 · If the Aeons were lit like torches from one light, they share one substance and either all are impassible or the Father suffers too.
- Against Heresies 2.17.5Irenaeus of Lyons · ca. 180–190 · If all the Aeons share the Father's light, the fall of the youngest is inexplicable unless the Father himself can suffer.
- Against Heresies 2.17.6Irenaeus of Lyons · ca. 180–190 · The branch image fails in the same way: what is true of the Aeons must be true of the Father.
- Against Heresies 2.17.7Irenaeus of Lyons · ca. 180–190 · If the Aeons came forth like rays from the sun, their passion would reach back to Nous and the Father himself.
- Against Heresies 2.17.8Irenaeus of Lyons · ca. 180–190 · The Logos and the Aeons from him could not be ignorant of the Father; Valentinus's Wisdom, a devilish emission, is another matter.
- Against Heresies 2.17.9Irenaeus of Lyons · ca. 180–190 · The Valentinians claim the Word was emitted blind, ignorant of the Father, citing the man born blind as its symbol.
- Against Heresies 2.17.10Irenaeus of Lyons · ca. 180–190 · If the Father could later remove the Aeons' ignorance, he could have prevented it, so the Valentinians make him the author of evil.
- Against Heresies 2.17.11Irenaeus of Lyons · ca. 180–190 · On their own account the Father's will is the cause of the Aeons' ignorance, which he could have prevented by teaching them from the start.
- Against Heresies 2.18.1Irenaeus of Lyons · ca. 180–190 · Ignorance and passion are contrary to wisdom, so the suffering Aeon cannot be called Sophia.
- Against Heresies 2.18.2Irenaeus of Lyons · ca. 180–190 · A thought cannot exist apart from the one who thinks it, and the Valentinian story makes the desire to know the Father a fault.
- Against Heresies 2.18.3Irenaeus of Lyons · ca. 180–190 · Their Christ makes the Aeons perfect by forbidding them to seek the Father, contrary to the Lord's command to seek and find.
- Against Heresies 2.18.4Irenaeus of Lyons · ca. 180–190 · Since the Aeon's thought and her passion were one and the same, neither could be separated off to become matter.
- Against Heresies 2.18.5Irenaeus of Lyons · ca. 180–190 · Like is not harmed by like, so an Aeon of the Pleroma's own substance could not suffer; the Valentinians have given her the passion of a comic lover.
- Against Heresies 2.18.6Irenaeus of Lyons · ca. 180–190 · Seeking the Father brings perfection, not passion, as the Valentinians claim for themselves; yet they say it nearly destroyed their Aeon.
- Against Heresies 2.18.7Irenaeus of Lyons · ca. 180–190 · The same search for the Father is said to save the Valentinians but to have ruined the Aeon who is their ancestor.
- Against Heresies 2.19.1Irenaeus of Lyons · ca. 180–190 · If the seed was conceived formless after the image of the Savior's angels, those angels must themselves be formless.
- Against Heresies 2.19.2Irenaeus of Lyons · ca. 180–190 · The claim that the Demiurge did not notice the seed deposited in him either makes the seed nothing or cannot be shown.
- Against Heresies 2.19.3Irenaeus of Lyons · ca. 180–190 · It is absurd that the same seed made the Valentinians spiritual but left the Demiurge who received all of it ignorant.
- Against Heresies 2.19.4Irenaeus of Lyons · ca. 180–190 · If the seed grows and takes form only in matter, matter and this world are more useful than the Father's light, which contradicts their system.
- Against Heresies 2.19.5Irenaeus of Lyons · ca. 180–190 · Whether the Mother brought forth the seed all at once or bit by bit, the Valentinian account fails.
- Against Heresies 2.19.6Irenaeus of Lyons · ca. 180–190 · A seed formed in human souls would bear a human shape, not an angelic one, and the spiritual has no need to descend into flesh.
- Against Heresies 2.19.7Irenaeus of Lyons · ca. 180–190 · Those who believed in Christ were the poor and despised, not the priests and kings, so the claim that the seed makes souls rulers is false.
- Against Heresies 2.19.8Irenaeus of Lyons · ca. 180–190 · Having exposed the main heads of the Valentinian system, Irenaeus considers its falsity shown, as one need not drink the sea to know it is salt.
- Against Heresies 2.19.9Irenaeus of Lyons · ca. 180–190 · The Valentinians make Christ, the Spirit, and the Savior products of a fall, which is impiety toward all of them.
- Against Heresies 2.20.1Irenaeus of Lyons · ca. 180–190 · The Valentinians read the twelfth Aeon's passion into Judas, the twelfth month, and the woman with the flow of blood.
- Against Heresies 2.20.2Irenaeus of Lyons · ca. 180–190 · Judas, cast out and replaced, cannot be a type of an Aeon who was restored, nor the betrayer a type of one who suffered.
- Against Heresies 2.20.3Irenaeus of Lyons · ca. 180–190 · Christ's saving passion is the opposite of the Aeon's ruinous passion: it gave life, truth, and incorruption.
- Against Heresies 2.20.4Irenaeus of Lyons · ca. 180–190 · Judas was the twelfth apostle, but the suffering Aeon is the thirtieth, so the type fails even in number.
- Against Heresies 2.20.5Irenaeus of Lyons · ca. 180–190 · Judas cannot typify the Enthymesis, which was restored, nor can two men typify the three Valentinian entities.
- Against Heresies 2.21.1Irenaeus of Lyons · ca. 180–190 · If the twelve apostles typify twelve Aeons, the higher Aeons go unrepresented, and the seventy would add seventy more Aeons.
- Against Heresies 2.21.2Irenaeus of Lyons · ca. 180–190 · Irenaeus mocks the Valentinians' composite Savior by comparing him with Hesiod's Pandora and Pindar's Pelops.
- Against Heresies 2.22.1Irenaeus of Lyons · ca. 180–190 · The Valentinians wrongly take Isaiah's “acceptable year of the Lord” to mean that Christ preached for only one year.
- Against Heresies 2.23.1Irenaeus of Lyons · ca. 180–190 · The woman suffered eleven years and was healed in the twelfth, the reverse of eleven impassible Aeons and one suffering Aeon.
- Against Heresies 2.23.2Irenaeus of Lyons · ca. 180–190 · Other healings, after eighteen and thirty-eight years, cannot be fitted to the Aeons, so the type of the woman proves nothing.
- Against Heresies 2.24.1Irenaeus of Lyons · ca. 180–190 · Their number games with the name Jesus fail, since the Greek name Soter fits nothing in their Pleroma.
- Against Heresies 2.24.2Irenaeus of Lyons · ca. 180–190 · Neither the Hebrew name Jesus nor the names of God and Christ fit the Valentinian numbers, which shows their reckonings are forced.
- Against Heresies 2.24.3Irenaeus of Lyons · ca. 180–190 · The measurements of the tabernacle, ark, lampstand, oil, and incense fit none of their numbers, and any number at all can be found in Scripture.
- Against Heresies 2.24.4Irenaeus of Lyons · ca. 180–190 · Irenaeus shows that the number five could be ‘proved’ from Scripture and nature just as easily, yet no one builds Aeons on it.
- Against Heresies 2.24.5Irenaeus of Lyons · ca. 180–190 · The calendar does not match the Pleroma: months and days vary, and the divisions run the wrong way round.
- Against Heresies 2.24.6Irenaeus of Lyons · ca. 180–190 · By their own finger-counting scheme, ninety-nine, love, and truth all belong to the corruptible left hand.
- Against Heresies 2.25.1Irenaeus of Lyons · ca. 180–190 · God made all things wisely, but truth is not derived from numbers; numbers must be fitted to the rule of truth.
- Against Heresies 2.25.4Irenaeus of Lyons · ca. 180–190 · No one can pass beyond the Creator to find another God above him; to try is folly and madness.
- Against Heresies 2.26.1Irenaeus of Lyons · ca. 180–190 · It is better to be simple and abide in love than to be puffed up by knowledge into blaspheming the Creator.
- Against Heresies 2.26.2Irenaeus of Lyons · ca. 180–190 · Counting hairs or sparrows and building a system on the numbers would be as foolish as the heretics' number games.
- Against Heresies 2.26.3Irenaeus of Lyons · ca. 180–190 · Though God knows the number of all things, a man who tries to count sand and stars and explain the numbers is deluded.
- Against Heresies 2.27.1Irenaeus of Lyons · ca. 180–190 · Parables must be interpreted by the clear passages of Scripture, or there will be as many conflicting truths as interpreters.
- Against Heresies 2.27.2Irenaeus of Lyons · ca. 180–190 · Scripture plainly teaches one God who made all things; the heretics admit their Father appears only in secret, obscure teaching.
- Against Heresies 2.28.4Irenaeus of Lyons · ca. 180–190 · Calling the Creator a product of ignorance is blasphemy; the heretics wrongly ascribe human processes of thought and speech to God.
- Against Heresies 2.28.5Irenaeus of Lyons · ca. 180–190 · God is wholly Mind and Word without parts; those who describe the Word's generation like human speech know neither God nor man.
- Against Heresies 2.28.6Irenaeus of Lyons · ca. 180–190 · Even the Son left the day of judgment to the Father; the generation of the Son is unspeakable, known only to Father and Son.
- Against Heresies 2.28.8Irenaeus of Lyons · ca. 180–190 · The Son left the knowledge of the day to the Father to teach us that the Father is above all and that some questions belong to God.
- Against Heresies 2.28.9Irenaeus of Lyons · ca. 180–190 · Let those who claim complete knowledge first explain the hairs of their heads; until then they cannot be believed about higher things.
- Against Heresies 2.29.1Irenaeus of Lyons · ca. 180–190 · If souls are saved by righteousness rather than by nature, the bodies that shared in righteousness must be saved too.
- Against Heresies 2.29.3Irenaeus of Lyons · ca. 180–190 · On their own scheme, once body perishes and soul stays in the Middle, nothing of a man is left to enter the Pleroma.
- Against Heresies 2.30.1Irenaeus of Lyons · ca. 180–190 · Those who call the Creator of heaven and earth merely animal and themselves spiritual show their own madness.
- Against Heresies 2.30.2Irenaeus of Lyons · ca. 180–190 · Let the heretics who claim to be better than the Creator prove it by their works, not by words.
- Against Heresies 2.30.3Irenaeus of Lyons · ca. 180–190 · The heretics can point to no work of their own to compare with the Creator's heavens, earth, and creatures.
- Against Heresies 2.30.4Irenaeus of Lyons · ca. 180–190 · The spiritual seed the heretics claim to be made nothing; the Creator they despise made all things, so by their own logic he is the greater.
- Against Heresies 2.30.5Irenaeus of Lyons · ca. 180–190 · Preferring an idle tool to the one the artist uses is folly; so is preferring the heretics to the Creator who made all things.
- Against Heresies 2.30.6Irenaeus of Lyons · ca. 180–190 · Scripture teaches that one God made things visible and invisible; the heretics cannot even describe the heavenly powers they claim to have made.
- Against Heresies 2.30.7Irenaeus of Lyons · ca. 180–190 · Paul's rapture only to the third heaven shows that the heretics, who claim to rise above the seventh, are boasting falsely.
- Against Heresies 2.30.8Irenaeus of Lyons · ca. 180–190 · The Creator made the spiritual things Paul saw; the heretics, who cannot make even a gnat, are no spiritual makers.
- Against Heresies 2.30.9Irenaeus of Lyons · ca. 180–190 · There is one God, Creator and Father of our Lord Jesus Christ, revealed through his Son, and no Pleroma or second God.
- Against Heresies 2.31.1Irenaeus of Lyons · ca. 180–190 · The arguments against Valentinus overthrow all the other heresies too, from Marcion and Simon to Basilides and the Gnostics.
- Against Heresies 2.31.2Irenaeus of Lyons · ca. 180–190 · The heretics' wonders are magical deceptions; they cannot heal or raise the dead, as the Lord, the apostles, and the church have done.
- Against Heresies 2.31.3Irenaeus of Lyons · ca. 180–190 · Unlike the church's free and compassionate healing, the heretics' deceptions mark them as forerunners of the dragon.
- Against Heresies 2.32.1Irenaeus of Lyons · ca. 180–190 · The Lord's commands, which forbid even evil thoughts, refute the heretics' claim that they must experience every kind of deed.
- Against Heresies 2.32.2Irenaeus of Lyons · ca. 180–190 · If they had to experience every work, they should learn every art; instead they pursue only pleasure and stand self-condemned.
- Against Heresies 2.32.3Irenaeus of Lyons · ca. 180–190 · The heretics who claim souls like Jesus' do nothing like his works and do not rise from the dead; they resemble Simon the magician.
- Against Heresies 2.33.1Irenaeus of Lyons · ca. 180–190 · Transmigration is refuted by the fact that souls remember nothing of previous lives, though they remember even dreams.
- Against Heresies 2.33.2Irenaeus of Lyons · ca. 180–190 · Plato's cup of forgetfulness cannot explain why souls forget former lives, since he could not then know of the cup himself.
- Against Heresies 2.33.3Irenaeus of Lyons · ca. 180–190 · The body is not forgetfulness, for the soul remembers dreams and visions, and the prophets reported what they saw in the spirit.
- Against Heresies 2.33.5Irenaeus of Lyons · ca. 180–190 · Each person has his own soul as his own body, and at the resurrection all will rise with their own body, soul, and spirit.
- Against Heresies 2.34.1Irenaeus of Lyons · ca. 180–190 · The story of the rich man and Lazarus shows that souls persist, keep their form, remember this life, and await judgment in fitting places.
- Against Heresies 2.35.1Irenaeus of Lyons · ca. 180–190 · On Basilides' own principle the making of heavens could never stop, producing an infinite number.
- Against Heresies 2.35.2Irenaeus of Lyons · ca. 180–190 · All the prophets proclaimed one God, the Maker, and foretold the coming of his Son.
- Against Heresies 2.35.3Irenaeus of Lyons · ca. 180–190 · The various Hebrew names of God, such as Sabaoth, Eloe, and Adonai, are titles of the one God, not of different gods.
- Against Heresies 3 pref.Irenaeus of Lyons · ca. 180–190 · Book 3 will prove from the Scriptures the faith the church received from the apostles, to whom the Lord gave the Gospel.
- Against Heresies 3.1.1Irenaeus of Lyons · ca. 180–190 · The apostles, filled with the Spirit, preached and then wrote the Gospel: Matthew, Mark from Peter, Luke from Paul, and John at Ephesus.
- Against Heresies 3.1.2Irenaeus of Lyons · ca. 180–190 · The evangelists handed down one God the Creator and one Christ his Son; to reject them is to reject Christ and the Father.
- Against Heresies 3.2.1Irenaeus of Lyons · ca. 180–190 · When refuted from Scripture, the heretics appeal to a secret oral tradition, which turns out to be each one's own invention.
- Against Heresies 3.2.2Irenaeus of Lyons · ca. 180–190 · Confronted with the tradition kept by the successions of presbyters, the heretics claim to be wiser than the presbyters and even the apostles.
- Against Heresies 3.2.3Irenaeus of Lyons · ca. 180–190 · The heretics slip away like serpents, so they must be opposed on every side in hope of their conversion.
- Against Heresies 3.3.1Irenaeus of Lyons · ca. 180–190 · The apostles' tradition is visible in every church through the bishops they appointed and their successors, who knew no secret doctrine.
- Against Heresies 3.3.2Irenaeus of Lyons · ca. 180–190 · Irenaeus points to the church of Rome, founded by Peter and Paul, whose apostolic tradition and succession of bishops confound the heretics.
- Against Heresies 3.3.3Irenaeus of Lyons · ca. 180–190 · Irenaeus lists the bishops of Rome from Linus to Eleutherius and cites Clement's letter as witness to the apostolic faith.
- Against Heresies 3.3.4Irenaeus of Lyons · ca. 180–190 · Polycarp, taught by apostles and martyred at Smyrna, and the church of Ephesus witness to the apostolic tradition against the heretics.
- Against Heresies 3.4.1Irenaeus of Lyons · ca. 180–190 · The apostles deposited the whole truth in the church; even in a minor dispute, or without Scriptures, one should follow the tradition of the apostolic churches.
- Against Heresies 3.4.2Irenaeus of Lyons · ca. 180–190 · Barbarian nations who cannot read keep the apostles' faith written on their hearts and reject the heretics' inventions.
- Against Heresies 3.4.3Irenaeus of Lyons · ca. 180–190 · Valentinus, Cerdon, Marcion, and the Gnostics appeared only in the second century, long after the apostolic churches.
- Against Heresies 3.5.1Irenaeus of Lyons · ca. 180–190 · Christ is the truth and could not have called a defective god his Father; the apostles did not adapt their teaching hypocritically to their hearers.
- Against Heresies 3.5.2Irenaeus of Lyons · ca. 180–190 · Like a true physician, the Lord and his apostles taught saving truth rather than flattering their hearers' errors.
- Against Heresies 3.6.5Irenaeus of Lyons · ca. 180–190 · Paul too distinguishes the so-called gods from the one God the Father and one Lord Jesus Christ.
- Against Heresies 3.7.1Irenaeus of Lyons · ca. 180–190 · In 2 Cor 4:4 “of this age” belongs with “unbelievers”: God has blinded the unbelievers of this age; there is no separate god of this age.
- Against Heresies 3.8.1Irenaeus of Lyons · ca. 180–190 · Christ called only God God; Caesar and Mammon he named for what they are, not as gods or lords.
- Against Heresies 3.9.3Irenaeus of Lyons · ca. 180–190 · At the baptism the Spirit anointed the Word made flesh; Christ and Jesus are not two but one, as Isaiah foretold.
- Against Heresies 3.10.1Irenaeus of Lyons · ca. 180–190 · Luke's account of Zechariah, Gabriel, and John shows that the God of the temple and the law is the Lord for whom John prepared the people.
- Against Heresies 3.10.3Irenaeus of Lyons · ca. 180–190 · The angels at the Nativity announced the birth of the Savior in David's city and glorified the one Creator, refuting the Gnostic account.
- Against Heresies 3.11.1Irenaeus of Lyons · ca. 180–190 · John wrote against Cerinthus and the Nicolaitans: one God made all things through his Word, including our creation.
- Against Heresies 3.11.2Irenaeus of Lyons · ca. 180–190 · John says the world was made through the Word who became flesh, against Marcion, other Gnostics, and the Valentinians.
- Against Heresies 3.11.3Irenaeus of Lyons · ca. 180–190 · In none of the heretical systems does the Word of God become flesh; John refutes them all with “the Word became flesh.”
- Against Heresies 3.11.4Irenaeus of Lyons · ca. 180–190 · John the Baptist, sent by the Creator whose prophet Elijah was, bore witness to the light; he was both prophet and apostle.
- Against Heresies 3.11.7Irenaeus of Lyons · ca. 180–190 · Even the heretics use the Gospels: Ebionites Matthew, Marcion Luke, separators of Jesus and Christ Mark, Valentinians John, and each is refuted by his own Gospel.
- Against Heresies 3.11.9Irenaeus of Lyons · ca. 180–190 · Those who add Gospels, like the Valentinians' “Gospel of Truth,” or reject them, like Marcion and the opponents of John's Gospel, destroy the Gospel's fourfold form.
- Against Heresies 3.12.2Irenaeus of Lyons · ca. 180–190 · Peter's Pentecost sermon proclaims one God and one Christ who suffered, rose, and was exalted, calling hearers to repentance and baptism.
- Against Heresies 3.12.6Irenaeus of Lyons · ca. 180–190 · The apostles did not adapt their teaching to the Jews' existing beliefs; had they known a higher God, they would have proclaimed him as boldly as they denounced idols.
- Against Heresies 3.12.7Irenaeus of Lyons · ca. 180–190 · Peter's preaching to Cornelius proclaimed the Son of God, anointed with the Spirit and Judge of all, without any other God; the church keeps this one faith worldwide.
- Against Heresies 3.12.11Irenaeus of Lyons · ca. 180–190 · The apostles' words and acts all proclaim one God of Abraham, Moses, and the New Testament; to allegorize them away is a sickness of questioning.
- Against Heresies 3.12.12Irenaeus of Lyons · ca. 180–190 · The heretics, offended by the law of Moses, invented another God; Marcion mutilated the Scriptures, and the Valentinians made the Creator a product of defect.
- Against Heresies 3.12.13Irenaeus of Lyons · ca. 180–190 · Stephen's vision and martyrdom show that the apostles and their disciples taught the one God boldly, even to death, not adapting to their hearers.
- Against Heresies 3.13.1Irenaeus of Lyons · ca. 180–190 · Against those who say only Paul knew the truth, Paul himself names Peter and the other apostles as preaching the same Gospel.
- Against Heresies 3.13.2Irenaeus of Lyons · ca. 180–190 · The apostles to whom the Lord revealed the Father, and Peter to whom the Father revealed the Son, knew the truth as Paul did.
- Against Heresies 3.14.1Irenaeus of Lyons · ca. 180–190 · Luke, Paul's constant companion as the “we” passages of Acts and Paul's letters show, learned no secret doctrine from him.
- Against Heresies 3.14.2Irenaeus of Lyons · ca. 180–190 · Paul at Miletus declared the whole counsel of God to the bishops and presbyters; the apostles and Luke handed on everything openly.
- Against Heresies 3.14.3Irenaeus of Lyons · ca. 180–190 · Much of the Gospel, used even by Marcion and Valentinus, is known only through Luke, so those who reject Luke reject the Gospel.
- Against Heresies 3.14.4Irenaeus of Lyons · ca. 180–190 · Marcion and the Valentinians must accept all of Luke or none; accepting all would lead them to repentance.
- Against Heresies 3.15.1Irenaeus of Lyons · ca. 180–190 · Those who reject Paul must also reject Luke's Gospel, for Luke testifies that Christ chose Paul as an apostle.
- Against Heresies 3.15.2Irenaeus of Lyons · ca. 180–190 · The Valentinians imitate church language to lure the simple, then privately teach their Pleroma, and their initiates grow proud.
- Against Heresies 3.16.1Irenaeus of Lyons · ca. 180–190 · Against Gnostic theories that divide Jesus from Christ, Irenaeus will set out the apostles' teaching that Jesus Christ is one.
- Against Heresies 3.16.2Irenaeus of Lyons · ca. 180–190 · Matthew's account of the virgin birth of “Christ,” Emmanuel, shows that Jesus and Christ are one and the same Son of God.
- Against Heresies 3.16.5Irenaeus of Lyons · ca. 180–190 · The risen Lord, the Gospels, and John's letter teach one Christ who was born, suffered, and rose; those who divide him are antichrists.
- Against Heresies 3.16.6Irenaeus of Lyons · ca. 180–190 · The one Word of God became flesh as Jesus Christ, recapitulating man in himself, to be head over all things visible and invisible.
- Against Heresies 3.16.8Irenaeus of Lyons · ca. 180–190 · Those who divide Jesus, Christ, the Word, and the Savior are wolves in sheep's clothing; John condemns all who deny that Jesus Christ came in the flesh.
- Against Heresies 3.16.9Irenaeus of Lyons · ca. 180–190 · Paul in Romans knows one Christ Jesus who was born, died for us, and rose, not a Christ separate from Jesus.
- Against Heresies 3.17.1Irenaeus of Lyons · ca. 180–190 · The apostles taught that the Holy Spirit, not a higher Christ, descended on Jesus, the same Spirit promised by the prophets and given to the church.
- Against Heresies 3.17.4Irenaeus of Lyons · ca. 180–190 · Since Christ is one and the same, the Gnostic division of Christ and Jesus is false; their words sound like the faith but carry poison, like gypsum passed off as milk.
- Against Heresies 3.18.6Irenaeus of Lyons · ca. 180–190 · If Christ only seemed to suffer, he would be a deceiver urging us to endure what he never endured; in truth he fought as a man and conquered.
- Against Heresies 3.18.7Irenaeus of Lyons · ca. 180–190 · Only a true man united to God could justly conquer the enemy and give man incorruption; as many were made sinners through Adam’s disobedience, so many are justified through the obedience of the one born of a virgin.
- Against Heresies 3.19.1Irenaeus of Lyons · ca. 180–190 · Those who make Christ a mere son of Joseph stay under death; the Son of God became Son of Man so that man might become a son of God.
- Against Heresies 3.21.1Irenaeus of Lyons · ca. 180–190 · Against Theodotion, Aquila and the Ebionites, who read “young woman” in Isaiah 7:14, Irenaeus defends “virgin,” noting that the Jews themselves translated it before Christ’s coming.
- Against Heresies 3.21.9Irenaeus of Lyons · ca. 180–190 · Joseph descends from the disinherited Jeconiah, so a Christ born of Joseph could be neither king nor heir; he comes from David by God’s promise.
- Against Heresies 3.22.1Irenaeus of Lyons · ca. 180–190 · Those who say Christ took nothing from the virgin destroy his likeness to Adam; Scripture says he was made of a woman and of David’s seed according to the flesh.
- Against Heresies 3.23.6Irenaeus of Lyons · ca. 180–190 · God expelled Adam from Paradise and the tree of life out of mercy, so that death would put an end to sin.
- Against Heresies 3.23.8Irenaeus of Lyons · ca. 180–190 · Tatian, who first denied Adam’s salvation, is a liar; those who follow him make themselves advocates of the serpent and of death.
- Against Heresies 3.24.1Irenaeus of Lyons · ca. 180–190 · The Church’s preaching is everywhere constant; the Spirit is given to the Church, and those outside it cut themselves off from life.
- Against Heresies 3.24.2Irenaeus of Lyons · ca. 180–190 · Cut off from the truth, the heretics are always seeking and never finding, and invent a remote god like the god of Epicurus who exercises no providence.
- Against Heresies 3.25.2Irenaeus of Lyons · ca. 180–190 · To split God into a judge and a saviour destroys both: a judge without goodness is unjust, and goodness without judgment is weak.
- Against Heresies 3.25.3Irenaeus of Lyons · ca. 180–190 · Marcion’s division of God into a good God and a just God destroys both; the one God is good, just, and wise together.
- Against Heresies 3.25.5Irenaeus of Lyons · ca. 180–190 · Even Plato confessed one God who is both just and good and made the world out of goodness, not from a fallen Aeon.
- Against Heresies 3.25.6Irenaeus of Lyons · ca. 180–190 · The Valentinian Mother, outside the Pleroma and born without a father, is an image of their own empty and darkened doctrine.
- Against Heresies 3.25.7Irenaeus of Lyons · ca. 180–190 · Irenaeus prays that the heretics may return to the Church and promises to bring forward the Lord’s own words in the next book.
- Against Heresies 4 pref. 1Irenaeus of Lyons · ca. 180–190 · Irenaeus sends the fourth book, promising to confirm his case from the Lord’s own words so that his friend can refute and convert the heretics.
- Against Heresies 4 pref. 2Irenaeus of Lyons · ca. 180–190 · To convert the heretics one must know their system exactly; refuting the Valentinians refutes every heresy.
- Against Heresies 4 pref. 3Irenaeus of Lyons · ca. 180–190 · The Valentinian system blasphemes the Creator and divides Christ; Book 3 showed that the apostles taught nothing of the kind.
- Against Heresies 4 pref. 4Irenaeus of Lyons · ca. 180–190 · Like the serpent with Eve, the heretics promise secret knowledge and lead people into death, blaspheming the Creator and denying the salvation of the flesh.
- Against Heresies 4.1.1Irenaeus of Lyons · ca. 180–190 · Scripture and Christ himself name only the one God as Father, so the Valentinian claim that the Creator is God in name only is false.
- Against Heresies 4.1.2Irenaeus of Lyons · ca. 180–190 · If Christ had known many gods he would not have taught his disciples to call one alone Father; the heretics make him and the apostles transgressors.
- Against Heresies 4.2.2Irenaeus of Lyons · ca. 180–190 · The Father whom Christ confesses as Lord of heaven and earth is the Creator, not Bythus or the Gnostic Mother.
- Against Heresies 4.2.5Irenaeus of Lyons · ca. 180–190 · The parable shows that Abraham, Moses, the prophets, and the risen Lord belong together, against those who separate the impassible Christ from the suffering Jesus.
- Against Heresies 4.2.6Irenaeus of Lyons · ca. 180–190 · Christ calls heaven God’s throne and Jerusalem the city of the great King, words that refer to the Creator, above whom there is no other God.
- Against Heresies 4.3.1Irenaeus of Lyons · ca. 180–190 · God is not contained by heaven and earth; when they pass away he and his servants endure, as David and Isaiah say.
- Against Heresies 4.5.1Irenaeus of Lyons · ca. 180–190 · The one God who made temporal things and gives eternal ones is the God of the law and the prophets, whom Christ called Father; God is known only through his Word.
- Against Heresies 4.6.1Irenaeus of Lyons · ca. 180–190 · The heretics alter the saying “No one knows the Father except the Son” into the past tense to claim that the true God was unknown before Christ.
- Against Heresies 4.6.2Irenaeus of Lyons · ca. 180–190 · If God provided for mankind only from the time of Tiberius, that would show neglect, not another God; Justin said he would not have believed the Lord had he preached a God other than the Creator.
- Against Heresies 4.6.4Irenaeus of Lyons · ca. 180–190 · The Father Christ reveals is the Creator, not the unknown God of the Gnostics; God is known only when God teaches, and he wills to be known.
- Against Heresies 4.8.1Irenaeus of Lyons · ca. 180–190 · Marcion wrongly excludes Abraham from salvation; Christ himself places Abraham in the kingdom with his seed, the Church.
- Against Heresies 4.9.3Irenaeus of Lyons · ca. 180–190 · God gives more grace through successive covenants without changing; those who keep inventing new Fathers never find God, while Christ confirmed the law’s command as the word of his Father.
- Against Heresies 4.12.5Irenaeus of Lyons · ca. 180–190 · Christ set the commandments of the law before the rich young man as steps into life and called him to give to the poor and follow him, as Zacchaeus did.
- Against Heresies 4.13.1Irenaeus of Lyons · ca. 180–190 · Christ’s sayings in the Sermon on the Mount extend and fulfil the natural precepts of the law rather than abolishing them, against Marcion.
- Against Heresies 4.18.4Irenaeus of Lyons · ca. 180–190 · The Church alone offers the pure sacrifice from God’s creation; the heretics cannot consistently call the eucharistic bread and cup the Lord’s body and blood while denying that he is the Creator’s Son.
- Against Heresies 4.19.1Irenaeus of Lyons · ca. 180–190 · Earthly offerings are types of heavenly things, but to make heavenly things types of a higher Pleroma leads to endless images and away from the true God.
- Against Heresies 4.19.2Irenaeus of Lyons · ca. 180–190 · No one can measure God, who holds heaven and earth in his hand and is near to each of us; the heretics vainly place another God above him.
- Against Heresies 4.19.3Irenaeus of Lyons · ca. 180–190 · No one can comprehend God, yet the heretics divide him into a Father and a Demiurge, neither of whom is the God of all.
- Against Heresies 4.26.2Irenaeus of Lyons · ca. 180–190 · One must obey the presbyters who have the succession from the apostles and the gift of truth, and avoid heretics and schismatics.
- Against Heresies 4.27.4Irenaeus of Lyons · ca. 180–190 · The same God who punished Israel’s sinners judges Christians: the sexually immoral, idolaters, and the unjust will not inherit the kingdom, and he will avenge his elect.
- Against Heresies 4.28.1Irenaeus of Lyons · ca. 180–190 · God’s justice is the same in both covenants but more severe in the new; those who set Christ’s mercy against the Old Testament ignore his warnings of judgment.
- Against Heresies 4.28.3Irenaeus of Lyons · ca. 180–190 · The heretics’ objections to the God of the Old Testament would equally condemn Christ; as Israel was saved through Egypt’s blindness, so the Gentiles through the Jews’ unbelief.
- Against Heresies 4.29.1Irenaeus of Lyons · ca. 180–190 · God blinds those who reject him, as the sun dazzles weak eyes, but gives fuller light to believers, as the Gospel and Paul show.
- Against Heresies 4.29.2Irenaeus of Lyons · ca. 180–190 · As God hands over to unbelief those he foreknows will not believe, so he hardened Pharaoh, who would never have believed.
- Against Heresies 4.30.1Irenaeus of Lyons · ca. 180–190 · Israel’s taking of the Egyptians’ goods was just and a type; Christians too live on goods acquired from pagans, who owe them far less than Egypt owed Israel.
- Against Heresies 4.30.2Irenaeus of Lyons · ca. 180–190 · Israel took only a small wage for long, cruel slavery; the heretics who blame them carry Caesar’s coin earned by others’ labour.
- Against Heresies 4.33.2Irenaeus of Lyons · ca. 180–190 · The spiritual disciple will refute Marcion’s two gods: Christ’s Eucharist, title Son of Man, forgiveness of sins, and real death and resurrection all imply the one Creator.
- Against Heresies 4.33.3Irenaeus of Lyons · ca. 180–190 · The spiritual man will judge the Valentinians, who confess one God and one Christ with the tongue but divide them in doctrine, and the Gnostics as disciples of Simon Magus.
- Against Heresies 4.33.4Irenaeus of Lyons · ca. 180–190 · The Ebionites cannot be saved, for unless God became man through the virgin birth, man could not pass into God or be freed from the strong one.
- Against Heresies 4.33.5Irenaeus of Lyons · ca. 180–190 · Those who say Christ only appeared to be man make their own salvation and teaching mere appearance.
- Against Heresies 4.33.6Irenaeus of Lyons · ca. 180–190 · The spiritual man will judge false prophets who prophesy for glory or gain.
- Against Heresies 4.33.7Irenaeus of Lyons · ca. 180–190 · The spiritual man will judge schismatics who divide Christ’s body and all outside the Church; his own faith in Father, Son, and Spirit is consistent throughout.
- Against Heresies 4.33.9Irenaeus of Lyons · ca. 180–190 · The Church alone sends a multitude of martyrs to the Father, enduring persecution as the prophets did, while the heretics deny that martyrdom is necessary.
- Against Heresies 4.33.15Irenaeus of Lyons · ca. 180–190 · The truly spiritual man interprets all the prophecies by the one dispensation of the one God, Word, and Spirit, judging all and judged by none.
- Against Heresies 4.34.1Irenaeus of Lyons · ca. 180–190 · The prophets foretold the whole life of Christ, and what was new in his coming was that he brought himself, as a king fulfils what his heralds announced.
- Against Heresies 4.34.5Irenaeus of Lyons · ca. 180–190 · These Scriptural proofs are offered to turn those who invent another God and another Father away from blasphemy.
- Against Heresies 4.35.1Irenaeus of Lyons · ca. 180–190 · It is absurd to claim, as the Valentinians do, that the Father had to speak through the Demiurge’s prophets rather than through messengers of his own.
- Against Heresies 4.35.2Irenaeus of Lyons · ca. 180–190 · If the Saviour used his own apostles, he would have used his own prophets too; the same Word spoke through both, so the prophets cannot be half from the Pleroma and half from the Demiurge.
- Against Heresies 4.35.3Irenaeus of Lyons · ca. 180–190 · The Gnostic mother and her seed, being outside the Pleroma and in ignorance, could not know its mysteries, and the details of the passion have no counterpart in their upper Christ.
- Against Heresies 4.35.4Irenaeus of Lyons · ca. 180–190 · The Valentinians disagree among themselves about which Aeon any Scripture refers to, whereas the Church, holding the rule of truth, says the same things about the same words.
- Against Heresies 4.36.1Irenaeus of Lyons · ca. 180–190 · The parable of the wicked tenants shows one householder, the Father, who sent first the prophets as servants and then his Son.
- Against Heresies 4.37.6Irenaeus of Lyons · ca. 180–190 · A goodness imposed by nature without choice would be neither prized nor enjoyed, and would win no crown.
- Against Heresies 4.40.2Irenaeus of Lyons · ca. 180–190 · The separation of sheep and goats and the parable of the weeds show one Father who prepared both the kingdom and the fire.
- Against Heresies 4.41.4Irenaeus of Lyons · ca. 180–190 · Irenaeus closes Book 4 by announcing that the next book will take up the Lord’s plain sayings and Paul’s letters, completing the five books against the heretics.
- Against Heresies 5 pref.Irenaeus of Lyons · ca. 180–190 · In the preface to Book 5 Irenaeus reviews the first four books and announces proofs from the Lord’s teaching and Paul’s letters, ending with the Word who became what we are to make us what he is.
- Against Heresies 5.1.2Irenaeus of Lyons · ca. 180–190 · Against the Docetists and Valentinians, Christ was truly man, having received flesh from Mary and recapitulated Adam’s formation.
- Against Heresies 5.1.3Irenaeus of Lyons · ca. 180–190 · Against the Ebionites, the virgin birth by the Holy Spirit is the new birth that brings life, as the Word and the Spirit, God’s hands, perfect Adam’s formation.
- Against Heresies 5.2.1Irenaeus of Lyons · ca. 180–190 · Christ did not come to what belonged to another, but justly and kindly redeemed his own handiwork by his blood.
- Against Heresies 5.2.2Irenaeus of Lyons · ca. 180–190 · If the flesh were not saved, the cup and bread of the Eucharist would not be the communion of Christ’s blood and body, which nourish our flesh and blood.
- Against Heresies 5.3.3Irenaeus of Lyons · ca. 180–190 · The heretics, who live in the flesh while denying that flesh can share in life, refute themselves; the God who now gives the flesh life can give it eternal life.
- Against Heresies 5.4.1Irenaeus of Lyons · ca. 180–190 · A “good” father who gave life only to soul and spirit and abandoned the body would be either powerless or spiteful, and inferior to the Creator who gives life to the whole man.
- Against Heresies 5.4.2Irenaeus of Lyons · ca. 180–190 · If some cause prevents the heretics’ father from giving life to bodies, he is subject to that cause and not free.
- Against Heresies 5.6.1Irenaeus of Lyons · ca. 180–190 · The perfect man is body and soul receiving the Spirit of God; Paul prays that spirit, soul, and body be kept blameless, because all three are to be saved together.
- Against Heresies 5.8.4Irenaeus of Lyons · ca. 180–190 · The law’s clean and unclean animals figure the faithful, the Gentiles, the Jews, and the heretics, according to whether they walk firmly in faith and meditate on God’s words.
- Against Heresies 5.9.1Irenaeus of Lyons · ca. 180–190 · “Flesh and blood cannot inherit the kingdom” refers to those who lack the Spirit; man is flesh, soul, and Spirit, and without the Spirit he is mere flesh and blood.
- Against Heresies 5.13.2Irenaeus of Lyons · ca. 180–190 · The heretics cling to Paul’s words about flesh and blood like unskilled wrestlers who fall holding one limb, ignoring the apostle’s meaning.
- Against Heresies 5.13.3Irenaeus of Lyons · ca. 180–190 · Paul himself says the corruptible and mortal must put on incorruption and immortality and that Christ will transform our lowly body, so “flesh and blood” cannot mean the substance of the body.
- Against Heresies 5.13.5Irenaeus of Lyons · ca. 180–190 · The heretics must either make Paul contradict himself or twist every passage in which he plainly teaches the resurrection of the flesh.
- Against Heresies 5.14.2Irenaeus of Lyons · ca. 180–190 · Christ’s flesh was of the same substance as Adam’s, for only so could he recapitulate and reconcile the flesh that had perished.
- Against Heresies 5.14.4Irenaeus of Lyons · ca. 180–190 · “Flesh and blood” in Paul means the works of the flesh; the members once used for sin are to serve righteousness, and the reader, redeemed by Christ’s flesh and blood, can overturn the heretics.
- Against Heresies 5.15.2Irenaeus of Lyons · ca. 180–190 · By making clay to give sight to the man born blind, Christ showed himself to be the hand of God that formed man from the earth and seeks out the lost.
- Against Heresies 5.15.4Irenaeus of Lyons · ca. 180–190 · Against the Valentinians, the clay used to heal the blind man shows man was formed from this earth by the same Word who sought Adam in the garden.
- Against Heresies 5.16.1Irenaeus of Lyons · ca. 180–190 · Since our bodies return to this earth, they were formed from it, and the same hand of God forms and perfects us from beginning to end.
- Against Heresies 5.17.1Irenaeus of Lyons · ca. 180–190 · The Creator is the Father against whom we sinned, and only he can forgive; so the Word who said “Your sins are forgiven” is his Word and mediator.
- Against Heresies 5.17.2Irenaeus of Lyons · ca. 180–190 · The crowds who saw the paralytic healed glorified the God of the law and prophets, showing that Christ, who forgave sins, came from him.
- Against Heresies 5.18.1Irenaeus of Lyons · ca. 180–190 · Since creation bore the crucified Word, it must be God’s own work, not a product of ignorance, of angels, or of something outside the Pleroma.
- Against Heresies 5.18.2Irenaeus of Lyons · ca. 180–190 · The Father over all, the Word through all, and the Spirit in us all show one God; John’s prologue proves the world was made by the Word, not by angels or a Gnostic power.
- Against Heresies 5.19.2Irenaeus of Lyons · ca. 180–190 · Irenaeus lists the heretics’ contradictory errors about the Creator, the incarnation, the virgin birth, and the salvation of the body.
- Against Heresies 5.20.1Irenaeus of Lyons · ca. 180–190 · The heretics are later than the bishops appointed by the apostles; the Church throughout the world holds one faith, order, and hope, and carries the light of Christ.
- Against Heresies 5.20.2Irenaeus of Lyons · ca. 180–190 · The faithful should flee the heretics and be nourished in the Church, planted as a paradise, eating from every Scripture of the Lord but not from the forbidden tree of heretical knowledge.
- Against Heresies 5.22.1Irenaeus of Lyons · ca. 180–190 · Christ conquered Satan with the words of the law, so the God of the law is the one God and Father; ignorance could not have overcome ignorance.
- Against Heresies 5.25.5Irenaeus of Lyons · ca. 180–190 · Because Christ confirmed Daniel’s prophecy and the same Gabriel spoke to Daniel and to Mary, the God of the prophets is the Father of Christ.
- Against Heresies 5.26.2Irenaeus of Lyons · ca. 180–190 · Since Christ, the stone of Daniel, fulfilled what the Creator foretold, those who blaspheme the Creator, like Marcion and the Valentinians, are instruments of Satan, who, as Justin said, began to blaspheme only after learning his condemnation.
- Against Heresies 5.31.1Irenaeus of Lyons · ca. 180–190 · Against those who say the soul rises to heaven at death, Christ himself remained three days among the dead before rising and ascending.
- Against Heresies 5.32.1Irenaeus of Lyons · ca. 180–190 · The just will rise first and reign in this renewed creation, in which they suffered, before the final judgment, as Paul says creation awaits its liberation.
- Against Heresies 5.35.2Irenaeus of Lyons · ca. 180–190 · These promises concern the earth in the times of the kingdom; afterwards come the general judgment and the new heaven and earth, with the new Jerusalem descending, all to be taken literally, not allegorically.
- Demonstration of the Apostolic Preaching 2Irenaeus of Lyons · ca. 180–200
- Demonstration of the Apostolic Preaching 99Irenaeus of Lyons · ca. 180–200
- Demonstration of the Apostolic Preaching 100Irenaeus of Lyons · ca. 180–200
- Prophetic Extracts 17.1Clement of Alexandria · ca. 200 · Against the preexistence of souls: we did not exist before God made us, or we would remember it.
- Prophetic Extracts 18.2Clement of Alexandria · ca. 200 · The one God measures the beginning and end of all things.
- Prophetic Extracts 25.1Clement of Alexandria · ca. 200 · John's baptism “with Spirit and fire” was not literal fire, though Heracleon reports that some branded the ears of the baptized; the winnowing image explains it.
- Prophetic Extracts 26.5Clement of Alexandria · ca. 200 · Christ's fire cleanses the holy; the heretics say it destroys the material, but Clement says it disciplines.
- Prophetic Extracts 28.1Clement of Alexandria · ca. 200 · As the sea and earth serve different people differently, so Scripture helps readers in different ways.
- Prophetic Extracts 28.2Clement of Alexandria · ca. 200 · The spiritual athlete trains in the teaching and defeats the opponents of true knowledge.
- Prophetic Extracts 29.3Clement of Alexandria · ca. 200 · Studying heretical teaching trains the inquiring mind and protects the learner from being deceived.
- Prophetic Extracts 38.1Clement of Alexandria · ca. 200 · Against Tatian, who read “Let there be light” as the Creator praying to a higher God: the Creator says there is no other God.
- Prophetic Extracts 56.2Clement of Alexandria · ca. 200 · Hermogenes said Christ laid aside his body in the sun; Clement's teacher Pantaenus taught that prophecy often uses one tense for another, as here.
- Excerpts from Theodotus 1.1Clement of Alexandria · ca. 200 · The Valentinians read Christ's dying words as committing to the Father the spiritual seed that Wisdom gave him as a covering when he came down.
- Excerpts from Theodotus 1.2Clement of Alexandria · ca. 200 · In this reading, at his passion Christ entrusts Wisdom, and with her all the elect, to the Father.
- Excerpts from Theodotus 1.3Clement of Alexandria · ca. 200 · Clement's own view: the elect seed is a spark, the pupil of the eye, a mustard seed, and leaven,
- Excerpts from Theodotus 2.1Clement of Alexandria · ca. 200 · which unites what seemed divided. The Valentinians say the Word placed a male spiritual seed in the elect soul while Adam slept.
- Excerpts from Theodotus 2.2Clement of Alexandria · ca. 200 · The seed acted as leaven; Adam's sleep was the soul's forgetfulness, which preserved the spiritual seed.
- Excerpts from Theodotus 3.1Clement of Alexandria · ca. 200 · Christ awakened the soul and kindled its spark, since his words are power.
- Excerpts from Theodotus 3.2Clement of Alexandria · ca. 200 · When Christ breathed the Spirit on the apostles, he blew away the earthly dust and rekindled their spark.
- Excerpts from Theodotus 6.1Clement of Alexandria · ca. 200 · The Valentinian reading of John 1:1 follows.
- Excerpts from Theodotus 6.2Clement of Alexandria · ca. 200 · They identify “the Beginning” with the Only-begotten, called God in John 1:18.
- Excerpts from Theodotus 6.3Clement of Alexandria · ca. 200 · They see in John's prologue their pairs of aeons: Mind and Truth, Word and Life.
- Excerpts from Theodotus 6.4Clement of Alexandria · ca. 200 · They read “life” in John 1:4 as the Word's female consort.
- Excerpts from Theodotus 7.1Clement of Alexandria · ca. 200 · In the Valentinian account, the unknown Father, wishing to be known, put forth the Only-begotten, who is knowledge,
- Excerpts from Theodotus 7.2Clement of Alexandria · ca. 200 · since the Father is known through the Son; love and knowledge are joined as Father and Son, Thought and Truth.
- Excerpts from Theodotus 7.3Clement of Alexandria · ca. 200 · They distinguish the Only-begotten who remained in the Father's bosom from the one who appeared on earth, called “as only-begotten” and “firstborn,” though they say he is the same.
- Excerpts from Theodotus 7.5Clement of Alexandria · ca. 200 · The Valentinians call the Creator (Demiurge) an image of the Only-begotten, so his works perish; Christ's raising of the dead was only an image of spiritual resurrection.
- Excerpts from Theodotus 16.1Clement of Alexandria · ca. 200 · The dove at Christ's baptism was seen as a body; the church says it was the Holy Spirit, while the Basilideans and Valentinians gave other interpretations.
- Excerpts from Theodotus 17.1Clement of Alexandria · ca. 200 · The Valentinians hold that Jesus, the Church, and Wisdom are completely blended.
- Excerpts from Theodotus 17.2Clement of Alexandria · ca. 200 · They cite examples of mixture: marriage, burial, water with wine.
- Excerpts from Theodotus 17.3Clement of Alexandria · ca. 200 · Clement objects that spiritual beings are joined by juxtaposition, not mixture; God's power sanctifies the soul by pervading it.
- Excerpts from Theodotus 17.4Clement of Alexandria · ca. 200 · God's Spirit pervades by power, not by substance; spirit lies beside spirit.
- Excerpts from Theodotus 21.1Clement of Alexandria · ca. 200 · The Valentinians read Gen 1:27 as the emanation of Wisdom: the male are the angels (the elect), the female themselves (the called).
- Excerpts from Theodotus 21.2Clement of Alexandria · ca. 200 · They say Eve was formed from the female seed taken from Adam.
- Excerpts from Theodotus 21.3Clement of Alexandria · ca. 200 · They teach that the female seed, made male, is united with the angels and enters the Pleroma; so the church becomes angels.
- Excerpts from Theodotus 22.1Clement of Alexandria · ca. 200 · The Valentinians read “baptized for the dead” as the angels' baptism on our behalf.
- Excerpts from Theodotus 22.2Clement of Alexandria · ca. 200 · In their reading, we are the dead, the angels are the living.
- Excerpts from Theodotus 22.3Clement of Alexandria · ca. 200 · They say we rise to be reunited with our angelic counterparts.
- Excerpts from Theodotus 22.4Clement of Alexandria · ca. 200 · They say the angels were baptized for us so that we, bearing the Name, may pass the Limit into the Pleroma.
- Excerpts from Theodotus 22.5Clement of Alexandria · ca. 200 · The Valentinian rite of laying on hands ends with the words “for angelic redemption,” so that the baptized share the redemption of their angels.
- Excerpts from Theodotus 22.6Clement of Alexandria · ca. 200 · They say the angels were baptized in the Name that descended on Jesus as a dove.
- Excerpts from Theodotus 22.7Clement of Alexandria · ca. 200 · Theodotus even says that Jesus himself needed redemption.
- Excerpts from Theodotus 23.1Clement of Alexandria · ca. 200 · The Valentinians call Jesus the Paraclete, full of all the Aeons.
- Excerpts from Theodotus 23.2Clement of Alexandria · ca. 200 · In their myth Christ asks the Aeons to help Wisdom, and Jesus is sent forth as her Paraclete; Paul is a type of the Paraclete.
- Excerpts from Theodotus 23.3Clement of Alexandria · ca. 200 · In the Valentinian reading, Paul preached Christ in two ways: as born and suffering, for the lower beings, and as spiritual, born of the Spirit and a virgin, for the higher.
- Excerpts from Theodotus 23.4Clement of Alexandria · ca. 200 · Each knows the Lord in his own way; the angels of the elect see the Father's face.
- Excerpts from Theodotus 24.1Clement of Alexandria · ca. 200 · The Valentinians say the prophetic Spirit is now poured out on the whole church, which performs healings and prophecies.
- Excerpts from Theodotus 24.2Clement of Alexandria · ca. 200 · Clement answers that the Spirit at work in the church is the same Spirit who worked in the old covenant.
- Excerpts from Theodotus 25.1Clement of Alexandria · ca. 200 · The Valentinians define angels as messages from God and call the Aeons “words.”
- Excerpts from Theodotus 25.2Clement of Alexandria · ca. 200 · Theodotus says the twelve apostles replace the twelve signs of the zodiac, overseeing rebirth as the signs govern birth.
- Excerpts from Theodotus 26.1Clement of Alexandria · ca. 200 · Theodotus says the visible Jesus was Wisdom and the Church of the spiritual seeds, the invisible part the only-begotten Son.
- Excerpts from Theodotus 26.2Clement of Alexandria · ca. 200 · “I am the door” means the spiritual seed will come as far as the boundary where Christ is,
- Excerpts from Theodotus 26.3Clement of Alexandria · ca. 200 · and will enter the Pleroma with him through the door.
- Excerpts from Theodotus 28.1Clement of Alexandria · ca. 200 · The Basilideans read the punishment “to the third and fourth generation” as reincarnation; the Valentinians as the lower powers and their seeds.
- Excerpts from Theodotus 29.1Clement of Alexandria · ca. 200 · In the Valentinian myth, Silence, mother of all the emanations of the Depth, kept silent about the ineffable.
- Excerpts from Theodotus 30.1Clement of Alexandria · ca. 200 · Clement: forgetting God's glory, they impiously say that the Father suffered, as Theodotus holds.
- Excerpts from Theodotus 30.2Clement of Alexandria · ca. 200 · Theodotus argues that sympathy is suffering, and that the whole Pleroma suffered with the fallen Aeon.
- Excerpts from Theodotus 31.1Clement of Alexandria · ca. 200 · They argue that since the fullness dwelt in the Savior who suffered, the whole suffered with him.
- Excerpts from Theodotus 31.2Clement of Alexandria · ca. 200 · The Pleroma, they say, learned from the fall of the twelfth Aeon.
- Excerpts from Theodotus 31.3Clement of Alexandria · ca. 200 · The Aeons learned that they exist by the Father's grace; Wisdom, grasping beyond knowledge, fell into ignorance.
- Excerpts from Theodotus 31.4Clement of Alexandria · ca. 200 · Wisdom's fall produced an emptiness, a shadow of the Name, the Son.
- Excerpts from Theodotus 32.1Clement of Alexandria · ca. 200 · Each Aeon's fullness is its pair; what comes from a pair is a fullness, from a single Aeon an image.
- Excerpts from Theodotus 32.2Clement of Alexandria · ca. 200 · Theodotus calls Christ, born of Wisdom's thought, an image of the Pleroma.
- Excerpts from Theodotus 32.3Clement of Alexandria · ca. 200 · Christ left his mother Wisdom and ascended to the Pleroma,
- Excerpts from Theodotus 33.1Clement of Alexandria · ca. 200 · where he was joined to the Paraclete; Christ became an adopted son, “firstborn” of the lower world.
- Excerpts from Theodotus 33.2Clement of Alexandria · ca. 200 · Clement: this is a distortion of the church's teaching that the Savior is the firstborn, our root and head, and the church his fruit.
- Excerpts from Theodotus 33.3Clement of Alexandria · ca. 200 · They say Wisdom then produced the Demiurge as a copy of Christ, and a type of the Father.
- Excerpts from Theodotus 33.4Clement of Alexandria · ca. 200 · The Demiurge is inferior, born of desire; Wisdom was disgusted at his harshness.
- Excerpts from Theodotus 34.1Clement of Alexandria · ca. 200 · The lower powers were not formed by the light but left to be formed by the Place.
- Excerpts from Theodotus 34.2Clement of Alexandria · ca. 200 · When Wisdom enters the Pleroma with the spiritual seeds, the Demiurge will take her place.
- Excerpts from Theodotus 35.1Clement of Alexandria · ca. 200 · Jesus is our light,
- Excerpts from Theodotus 35.2Clement of Alexandria · ca. 200 · Theodotus reads Christ's self-emptying as his leaving the Pleroma, bringing with him the angels of the spiritual seed for its correction.
- Excerpts from Theodotus 35.3Clement of Alexandria · ca. 200 · The angels plead for us, their counterparts, being held back until we can enter with them,
- Excerpts from Theodotus 35.4Clement of Alexandria · ca. 200 · since they cannot enter the Pleroma without us.
- Excerpts from Theodotus 36.1Clement of Alexandria · ca. 200 · They say our angels were produced as a unity.
- Excerpts from Theodotus 36.2Clement of Alexandria · ca. 200 · Jesus was baptized, the undivided being divided, to unite divided humanity with the angels in the Pleroma.
- Excerpts from Theodotus 37.1Clement of Alexandria · ca. 200 · The Valentinians say the righteous descendants of Adam are held with the Demiurge, the others in darkness feeling the fire.
- Excerpts from Theodotus 38.1Clement of Alexandria · ca. 200 · A river of fire flows from the Demiurge's throne into Gehenna; the Demiurge himself is fiery.
- Excerpts from Theodotus 38.2Clement of Alexandria · ca. 200 · A veil shields the spirits from him; only the archangel enters, as the high priest entered the Holy of Holies once a year.
- Excerpts from Theodotus 38.3Clement of Alexandria · ca. 200 · Jesus sat beside the Demiurge to restrain the spirits, tame him, and open a way for the seed into the Pleroma.
- Excerpts from Theodotus 39.1Clement of Alexandria · ca. 200 · Wisdom, abandoned by Christ, produced nothing complete thereafter and keeps the angelic elements of the lower beings.
- Excerpts from Theodotus 40.1Clement of Alexandria · ca. 200 · The right-hand powers were produced before Wisdom asked for light, the church's seeds after.
- Excerpts from Theodotus 41.1Clement of Alexandria · ca. 200 · Theodotus says the spiritual seeds came forth as children, not as passions or creatures.
- Excerpts from Theodotus 41.2Clement of Alexandria · ca. 200 · The seeds are akin to the light, Jesus; so the church is said to be chosen before the foundation of the world.
- Excerpts from Theodotus 41.3Clement of Alexandria · ca. 200 · They apply “let your light shine” and “the light that enlightens every man” to the spiritual seed alone.
- Excerpts from Theodotus 41.4Clement of Alexandria · ca. 200 · They read “coming into the world” as the enlightened person ordering himself by casting off the passions.
- Excerpts from Theodotus 42.1Clement of Alexandria · ca. 200 · The Cross is a sign of the Limit: it separates believers from unbelievers.
- Excerpts from Theodotus 42.2Clement of Alexandria · ca. 200 · Jesus carries the spiritual seeds on his shoulders into the Pleroma by the sign of the cross.
- Excerpts from Theodotus 42.3Clement of Alexandria · ca. 200 · They read the saying about taking up the cross as Christ's taking up Jesus' body, which shares the church's substance.
- Excerpts from Theodotus 43.1Clement of Alexandria · ca. 200 · They say the higher powers knew Christ's names but not the power of the cross.
- Excerpts from Theodotus 43.2Clement of Alexandria · ca. 200 · With the Father's authority and the Pleroma's consent, the Savior is sent forth as the “angel of counsel.”
- Excerpts from Theodotus 43.3Clement of Alexandria · ca. 200 · He becomes head of all things after the Father, in whom all things were created.
- Excerpts from Theodotus 44.1Clement of Alexandria · ca. 200 · In the myth, Wisdom recognized the Savior and worshiped him, but veiled herself before his male angels.
- Excerpts from Theodotus 44.2Clement of Alexandria · ca. 200 · They see in Wisdom's veil the reason for Paul's command that women be veiled “because of the angels.”
- Excerpts from Theodotus 45.1Clement of Alexandria · ca. 200 · The Savior healed Wisdom, showing her the Pleroma and removing her passions.
- Excerpts from Theodotus 45.2Clement of Alexandria · ca. 200 · He freed her from passion and turned her passions into the substance of the lower world, which was thus created.
- Excerpts from Theodotus 45.3Clement of Alexandria · ca. 200 · They cite John 1:3 for the Savior's role in creation.
- Excerpts from Theodotus 46.1Clement of Alexandria · ca. 200 · The passions were turned first into matter, then into bodies, gradually.
- Excerpts from Theodotus 46.2Clement of Alexandria · ca. 200 · The Savior is the first creator; Wisdom, second, builds her house on seven pillars.
- Excerpts from Theodotus 47.1Clement of Alexandria · ca. 200 · Wisdom first produces the Demiurge, image of the Father,
- Excerpts from Theodotus 47.2Clement of Alexandria · ca. 200 · through whom she made heaven and earth, the right and the left.
- Excerpts from Theodotus 47.3Clement of Alexandria · ca. 200 · The Demiurge produces the psychic Christ, archangels, and angels; “the Spirit borne above the waters” is read as the pure substance above the material.
- Excerpts from Theodotus 47.4Clement of Alexandria · ca. 200 · “Invisible” in Gen 1:2 is read as describing formless matter.
- Excerpts from Theodotus 48.1Clement of Alexandria · ca. 200 · They read “let there be light” as the Demiurge's separating and revealing the pure substance, the sun's light coming later.
- Excerpts from Theodotus 48.2Clement of Alexandria · ca. 200 · From Wisdom's grief the Demiurge made the evil spiritual forces.
- Excerpts from Theodotus 48.3Clement of Alexandria · ca. 200 · From fear came the beasts, from perplexity the elements of the world.
- Excerpts from Theodotus 48.4Clement of Alexandria · ca. 200 · Fire pervades the other three elements, having no place of its own.
- Excerpts from Theodotus 49.1Clement of Alexandria · ca. 200 · The Demiurge, unaware that Wisdom works through him, thinks he creates by his own power; they apply Rom 8:20–21 to him.
- Excerpts from Theodotus 49.2Clement of Alexandria · ca. 200 · His blessing of the Sabbath shows that he labored unwillingly.
- Excerpts from Theodotus 50.1Clement of Alexandria · ca. 200 · They say the Demiurge formed from matter an earthy, irrational soul, the man “according to the image.”
- Excerpts from Theodotus 50.2Clement of Alexandria · ca. 200 · The man “according to the likeness” is what the Demiurge breathed into him, of his own substance.
- Excerpts from Theodotus 50.3Clement of Alexandria · ca. 200 · The breath of life, once formed, became a living soul.
- Excerpts from Theodotus 51.1Clement of Alexandria · ca. 200 · Within the earthy man is a psychic man, whole within whole, created in paradise, the fourth heaven;
- Excerpts from Theodotus 51.2Clement of Alexandria · ca. 200 · They read “bone of my bones, flesh of my flesh” as the divine soul hidden in the material soul.
- Excerpts from Theodotus 51.3Clement of Alexandria · ca. 200 · Christ's warning about destroying soul and body in Gehenna refers to these two.
- Excerpts from Theodotus 52.1Clement of Alexandria · ca. 200 · The flesh is the “adversary” of the Gospel, Paul's warring law, and the strong man to be bound.
- Excerpts from Theodotus 53.1Clement of Alexandria · ca. 200 · This flesh is the tare sown among the good seed, the devil's seed, the serpent that strikes the heel,
- Excerpts from Theodotus 53.2Clement of Alexandria · ca. 200 · attacking the king's head.
- Excerpts from Theodotus 53.3Clement of Alexandria · ca. 200 · Wisdom secretly sowed the spiritual seed in Adam, through angels, as Paul says of the law.
- Excerpts from Theodotus 53.4Clement of Alexandria · ca. 200 · Like the Demiurge, human beings think they act on their own, unaware of Wisdom's moving them.
- Excerpts from Theodotus 53.5Clement of Alexandria · ca. 200 · The spiritual seed in Adam is the bone full of marrow; from Adam come three kinds of people: first the irrational,
- Excerpts from Theodotus 54.1Clement of Alexandria · ca. 200 · represented by Cain; second the rational and just, Abel; third the spiritual,
- Excerpts from Theodotus 54.2Clement of Alexandria · ca. 200 · Seth; the three correspond to image, likeness, and spirit, and “the book of the generation of men” refers to them.
- Excerpts from Theodotus 54.3Clement of Alexandria · ca. 200 · Seth, neither shepherd nor farmer, is spiritual; his son Enosh, who called on the Lord's name, belongs to heaven.
- Excerpts from Theodotus 55.1Clement of Alexandria · ca. 200 · The earthy body is the fourth nature, the “garments of skin.”
- Excerpts from Theodotus 55.2Clement of Alexandria · ca. 200 · Adam does not transmit the divine spirit or breath by begetting,
- Excerpts from Theodotus 55.3Clement of Alexandria · ca. 200 · but only his material part; in this sense he is our father, the earthy first man.
- Excerpts from Theodotus 56.2Clement of Alexandria · ca. 200 · Hence the material people are many, the psychic fewer, and the spiritual rare.
- Excerpts from Theodotus 56.3Clement of Alexandria · ca. 200 · The Valentinian doctrine of three natures: the spiritual saved by nature, the psychic free to choose, the material lost by nature.
- Excerpts from Theodotus 56.4Clement of Alexandria · ca. 200 · When the psychic are grafted into the olive tree and the Gentiles come in, all Israel will be saved.
- Excerpts from Theodotus 56.5Clement of Alexandria · ca. 200 · Israel means the spiritual man who sees God, son of the free woman, not of Hagar.
- Excerpts from Theodotus 57.1Clement of Alexandria · ca. 200 · The spiritual are formed; the psychic are transferred from slavery to freedom.
- Excerpts from Theodotus 58.1Clement of Alexandria · ca. 200 · After the reign of death, Jesus the great champion took up the church, both spiritual and psychic, and saved them and all like them.
- Excerpts from Theodotus 58.2Clement of Alexandria · ca. 200 · If the firstfruits are holy, so is the whole.
- Excerpts from Theodotus 59.1Clement of Alexandria · ca. 200 · The Savior first put on the spiritual seed from Wisdom, containing it by his power,
- Excerpts from Theodotus 59.2Clement of Alexandria · ca. 200 · At the Demiurge's realm he put on the psychic Christ foretold by the prophets and the law.
- Excerpts from Theodotus 59.3Clement of Alexandria · ca. 200 · The psychic Christ was invisible, but the one coming into the world had to be seen, touched, and have a perceptible body.
- Excerpts from Theodotus 59.4Clement of Alexandria · ca. 200 · So a body was woven for him from psychic substance, made perceptible by divine power.
- Excerpts from Theodotus 60.1Clement of Alexandria · ca. 200 · They read Luke 1:35 as the Spirit forming Christ's body and God's power shaping it; and they hold the Savior was distinct from what he assumed.
- Excerpts from Theodotus 61.1Clement of Alexandria · ca. 200 · Christ's own claims about himself are cited.
- Excerpts from Theodotus 61.2Clement of Alexandria · ca. 200 · Christ's growth in wisdom and stature refers to the spiritual and psychic elements he assumed.
- Excerpts from Theodotus 61.3Clement of Alexandria · ca. 200 · The blood and water from Christ's side signify the saved substances freed from passion.
- Excerpts from Theodotus 61.4Clement of Alexandria · ca. 200 · They read Christ's predictions of his passion as referring to another, the passible element.
- Excerpts from Theodotus 61.5Clement of Alexandria · ca. 200 · “I will go before you into Galilee” hints at the raising of the soul.
- Excerpts from Theodotus 61.6Clement of Alexandria · ca. 200 · They say Christ's body died when the Spirit from his baptism withdrew; otherwise death would have overpowered the Savior.
- Excerpts from Theodotus 61.7Clement of Alexandria · ca. 200 · Death was tricked: when it seized the body, the Savior destroyed death and raised the body, freed from passions.
- Excerpts from Theodotus 61.8Clement of Alexandria · ca. 200 · The psychic are raised; the believing spiritual are saved beyond them, their souls being wedding garments. The psychic Christ sits at the Demiurge's right hand,
- Excerpts from Theodotus 62.1Clement of Alexandria · ca. 200 · as Ps 110 says.
- Excerpts from Theodotus 62.2Clement of Alexandria · ca. 200 · He sits until the end, when they will look on him whom they pierced; they pierced only the psychic flesh, and his “bone,” the soul, was not broken.
- Excerpts from Theodotus 62.3Clement of Alexandria · ca. 200 · Christ's soul committed itself to the Father at his death; the spiritual element he saves himself.
- Excerpts from Theodotus 63.1Clement of Alexandria · ca. 200 · The spiritual rest with Wisdom in the Ogdoad; other faithful souls are with the Demiurge until the end, when they too enter the Ogdoad.
- Excerpts from Theodotus 63.2Clement of Alexandria · ca. 200 · Then all the saved share the wedding feast; afterward the spiritual put off their souls,
- Excerpts from Theodotus 64.1Clement of Alexandria · ca. 200 · and, with Wisdom and their angel bridegrooms, enter the bridal chamber and see the Father, becoming Aeons in eternal union.
- Excerpts from Theodotus 65.1Clement of Alexandria · ca. 200 · The Demiurge is like the friend of the bridegroom who stands outside and rejoices at his voice.
- Excerpts from Theodotus 65.2Clement of Alexandria · ca. 200 · That is his fullness of joy.
- Excerpts from Theodotus 66.1Clement of Alexandria · ca. 200 · Christ taught the apostles first through types, then parables, and finally plainly in private.
- Excerpts from Theodotus 67.1Clement of Alexandria · ca. 200 · They read Paul's “when we were in the flesh” as referring to the weakness produced by Wisdom.
- Excerpts from Theodotus 67.2Clement of Alexandria · ca. 200 · Christ's saying to Salome, that death lasts as long as women bear children, does not condemn birth,
- Excerpts from Theodotus 67.3Clement of Alexandria · ca. 200 · which must go on until the seed
- Excerpts from Theodotus 67.4Clement of Alexandria · ca. 200 · is complete; they say it refers to Wisdom, whose passions became creation, and from whose passion the Lord came to rescue us.
- Excerpts from Theodotus 68.1Clement of Alexandria · ca. 200 · Children of Wisdom alone, we were formless, like miscarriages; formed by the Savior, we have become children of the bridal chamber.
- Excerpts from Theodotus 69.1Clement of Alexandria · ca. 200 · Fate is the combined action of invisible, conflicting powers that govern the stars.
- Excerpts from Theodotus 69.2Clement of Alexandria · ca. 200 · Each power rules those born when it is ascendant.
- Excerpts from Theodotus 70.1Clement of Alexandria · ca. 200 · The powers riding on the stars control births;
- Excerpts from Theodotus 70.2Clement of Alexandria · ca. 200 · the stars themselves only signify their activity, as birds' flight signifies without causing.
- Excerpts from Theodotus 71.1Clement of Alexandria · ca. 200 · The zodiac and planets, moved by the powers, indicate births and changes of fortune.
- Excerpts from Theodotus 71.2Clement of Alexandria · ca. 200 · The powers differ, good and evil, right and left, and each birth falls under them at its own time.
- Excerpts from Theodotus 75.1Clement of Alexandria · ca. 200 · They say Fate is real for others, as fulfilled predictions and astronomy show.
- Excerpts from Theodotus 78.1Clement of Alexandria · ca. 200 · They say Fate holds until baptism; after it astrology is no longer true.
- Excerpts from Theodotus 78.2Clement of Alexandria · ca. 200 · Not only the washing frees, but the knowledge of who we were and have become, where we came from and where we go, what birth and rebirth are.
- Excerpts from Theodotus 79.1Clement of Alexandria · ca. 200 · Once formed, the seed becomes a son of the bridegroom, freed from the cosmic powers.
- Excerpts from Theodotus 80.1Clement of Alexandria · ca. 200 · The one born of the mother goes to death; the one reborn by Christ passes to life.
- Miscellanies 1.1.15Clement of Alexandria · ca. 198–203 · The Stromata will hint rather than state, refute the heresies, and prepare the ground for the higher knowledge of the tradition; it will use the best of philosophy, becoming Greek to the Greeks, as Paul did.
- Miscellanies 1.3.22Clement of Alexandria · ca. 198–203 · Many mock the truth or attack it with sophistries: talkative sophists who please itching ears with a river of words but a drop of sense.
- Miscellanies 1.3.23Clement of Alexandria · ca. 198–203 · Solon mocked those who follow the fox's tracks; Christ, who had nowhere to lay his head among the foxes, rests only on the believer, and catches the wise in their craftiness.
- Miscellanies 1.3.24Clement of Alexandria · ca. 198–203 · The Greeks themselves called busybodies sophists; of such empty talkers Scripture says God will destroy the wisdom of the wise.
- Miscellanies 1.8.39Clement of Alexandria · ca. 198–203 · Sophistry creates false opinions that seem true; Plato and Aristotle condemned it; rhetoric aims at persuasion, eristic at victory, sophistry at astonishment, and none at truth.
- Miscellanies 1.8.40Clement of Alexandria · ca. 198–203 · Paul calls the sophists' love of disputes a sickness; Euripides agrees; the sound word is Christ, the truth; false teachers are wolves in sheep's clothing who prey on the simple.
- Miscellanies 1.8.41Clement of Alexandria · ca. 198–203 · Eloquence can steal the truth, as the tragedians say; contentious heretics and dialecticians are futile deceivers; the Christian does not seek to please the many.
- Miscellanies 1.9.44Clement of Alexandria · ca. 198–203 · The experienced Christian, like a touchstone, can tell true philosophy from sophistry and truth from heresy; distinguishing ambiguous words is useful, as Christ did against the devil in the temptation.
- Miscellanies 1.10.47Clement of Alexandria · ca. 198–203 · Word and deed need each other; sophistry must be rejected, for its victories are ruinous; Scripture denies that the knowledge of wickedness is wisdom, which belongs to the righteous.
- Miscellanies 1.10.49Clement of Alexandria · ca. 198–203 · The one who knows seeks no display; one hearer suffices; Pindar commends silence, and Paul warns against wordy disputes and empty chatter.
- Miscellanies 1.11.50Clement of Alexandria · ca. 198–203 · Worldly wisdom is folly with God, and boasting belongs only in knowing the Lord; when Paul warns against “philosophy and empty deceit,” he means not all philosophy but the Epicurean, which denies providence.
- Miscellanies 1.11.51Clement of Alexandria · ca. 198–203 · Paul also opposes the Stoics' material god and hair-splitting logic; true inquiry, like an athletic contest, needs daring and wisdom, and Christ's “seek and you will find” leads to real finding.
- Miscellanies 1.11.52Clement of Alexandria · ca. 198–203 · True philosophy, following the divine tradition, upholds providence and the Creator, and teaches likeness to God; the philosophy Paul condemns deifies the elements and denies providence.
- Miscellanies 1.19.95Clement of Alexandria · ca. 198–203 · Proverbs speaks of sowing righteousness; Gentiles who keep the law by nature are a law to themselves; philosophy is like a near friend, but heresies, which leave the ancient church, wander in a waterless desert.
- Miscellanies 1.19.96Clement of Alexandria · ca. 198–203 · Proverbs' stolen bread and water are the heretics' Eucharists, some using only water, contrary to the church's rule; their baptism is “strange water” that sweeps people back into the sea of paganism.
- Miscellanies 1.20.99Clement of Alexandria · ca. 198–203 · Philosophy is a preliminary training and joint cause, not a necessary condition: most believers received the word of God by faith without it; it justified the Greeks partially, and it helps with clarity and defense against heresies.
- Miscellanies 1.21.146Clement of Alexandria · ca. 198–203 · The Basilidians celebrate Christ's baptism on 15 or 11 Tybi and date his passion variously; Clement applies Daniel's 2,300 days to the years from Nero's desecration to the fall of Jerusalem.
- Miscellanies 2.3.10Clement of Alexandria · ca. 198–203 · The Basilidians make faith a natural gift of the elect; the Valentinians leave faith to simple Christians and claim knowledge for themselves, the spiritual saved by nature.
- Miscellanies 2.3.11Clement of Alexandria · ca. 198–203 · If faith were a natural gift, there would be no praise or blame, no repentance, no baptism, no need of the Son or the Father: salvation rests on voluntary faith.
- Miscellanies 2.6.27Clement of Alexandria · ca. 198–203 · Repentance and hope arise from faith; the faithful servant keeps what God has entrusted; God is faithful and worthy of belief; faith is not mere supposition but assent to what is strong.
- Miscellanies 2.6.28Clement of Alexandria · ca. 198–203 · Faith is a willing preconception, confidence a firm judgment; we trust God alone, who keeps his promises; Abraham's faith was reckoned as righteousness, and we, his seed by hearing, must believe; the one God gave both covenants.
- Miscellanies 2.6.29Clement of Alexandria · ca. 198–203 · The Gentile church has inherited Israel's covenant; the old and new covenants are one in power, given by one God through the Son; salvation runs “from faith to faith,” from prophecy to gospel.
- Miscellanies 2.7.32Clement of Alexandria · ca. 198–203 · To attack fear is to attack the law and the God who gave it; without law, desire rules; the fear the commandments inspire is not irrational but rational, whatever the philosophers call it.
- Miscellanies 2.7.33Clement of Alexandria · ca. 198–203 · Renamed “caution,” fear is rational, avoiding harm and leading to repentance; the fear of the Lord is the beginning of wisdom, so those who reject the law are without wisdom.
- Miscellanies 2.7.34Clement of Alexandria · ca. 198–203 · The law threatens not outward misfortunes but real evils, such as adultery and the soul's death; it does not create sin but reveals it, as a good teacher shows what saves and what harms.
- Miscellanies 2.7.35Clement of Alexandria · ca. 198–203 · The law revealed sin but did not create it; it is a good schoolmaster to Christ, leading through fear to repentance; the one near the Lord endures hardship for the truth; Barnabas too joins fear with keeping the commandments.
- Miscellanies 2.8.36Clement of Alexandria · ca. 198–203 · The Basilidians read “fear is the beginning of wisdom” of the Ruler's astonishment at the gospel; Valentinus writes that the angels feared Adam because of the higher seed placed in him, and destroyed their work.
- Miscellanies 2.8.37Clement of Alexandria · ca. 198–203 · There is one first principle; God gave fear through Moses to tame the hard of heart; if the Ruler's astonishment began wisdom, then ignorance would be the cause of God's wisdom, creation, and salvation.
- Miscellanies 2.8.38Clement of Alexandria · ca. 198–203 · Clement presses dilemmas against Basilides and Valentinus: if ignorance is good, baptism is needless; if evil, evil causes the best things; and the angels' plot against Adam fails on every account of what they knew.
- Miscellanies 2.8.39Clement of Alexandria · ca. 198–203 · Against the Marcionites, who call the law just but not good, Clement argues that the fear of the Lord destroys evil and so is good, bringing fearlessness and moderation; to fear sinning and keep the commandments honors God.
- Miscellanies 2.11.48Clement of Alexandria · ca. 198–203 · Worldly knowledge puffs up, but faithful knowledge is a sure demonstration from the Scriptures; faith and demonstration are each twofold, scientific or opinion-based, and faith is a power of God.
- Miscellanies 2.11.52Clement of Alexandria · ca. 198–203 · Abraham and Moses “stood” before God, as faith keeps the soul steady; false knowledge has discredited true knowledge, as Paul warns Timothy, which is why the heretics reject those letters; the one who knows Christ knows the Father.
- Miscellanies 2.15.66Clement of Alexandria · ca. 198–203 · Sins not arising from choice are not counted; God, who is both just and good, forgives sins, as Jeremiah says; John's first letter distinguishes sins unto death and not unto death.
- Miscellanies 2.15.67Clement of Alexandria · ca. 198–203 · Following Barnabas, Clement reads Psalm 1 with the food laws: scaleless fish, the pig, and birds of prey stand for kinds of sinners; a wise teacher read the three phrases as Gentiles, Jewish belief, and the heresies.
- Miscellanies 2.16.74Clement of Alexandria · ca. 198–203 · Against the Gnostics, we are not parts of God or of his substance, or God would sin in us; God, rich in mercy, cares for us out of goodness, though we are neither parts of him nor his children by nature.
- Miscellanies 2.18.79Clement of Alexandria · ca. 198–203 · God rejects the sacrifices of the lawless and accepts prayer, justice, and a broken heart; Pythagoras's “do not step over a balance” comes from Proverbs; Clement begins defining courage, self-restraint, and related virtues.
- Miscellanies 2.18.86Clement of Alexandria · ca. 198–203 · The law shows God's justice and goodness in the gleanings, the tithes, the sabbatical year, and the jubilee restoring land to the poor; so it is good and a teacher of justice; mercy to the poor is blessed.
- Miscellanies 2.18.91Clement of Alexandria · ca. 198–203 · The law is humane, a schoolmaster to Christ, and the one God is good with justice; the Lord's saying on mercy and measure sums it up; the law protects servants, debtors, and suppliants, and God tests hearts.
- Miscellanies 2.20.112Clement of Alexandria · ca. 198–203 · The Basilidians call the passions “appendages,” spirits of animals and plants attached to the soul, whose characteristics make the soul's desires like those of beasts.
- Miscellanies 2.20.113Clement of Alexandria · ca. 198–203 · The Basilidian man is like a Trojan horse full of spirits; even Isidore, Basilides' son, warns that the doctrine gives the wicked an excuse to say they were forced.
- Miscellanies 2.20.114Clement of Alexandria · ca. 198–203 · Isidore urges mastering the lower soul; Valentinus writes that the heart is like an inn fouled by demons until the one good Father, revealed through the Son, visits and purifies it, so that the pure in heart see God.
- Miscellanies 2.20.115Clement of Alexandria · ca. 198–203 · If the soul is saved by nature, as Valentinus holds, why is it not cared for from the start? If it must repent, salvation comes from obedient change, not nature; fleshly desires cloud the soul like marsh mists.
- Miscellanies 2.20.117Clement of Alexandria · ca. 198–203 · Barnabas speaks of sins, not indwelling demons, being removed when God comes to dwell in us; Clement tells of a heretic leader who claimed to fight pleasure by indulging it.
- Miscellanies 2.20.118Clement of Alexandria · ca. 198–203 · Like Aristippus with Lais, the Nicolaitans misuse Nicolaus' saying “abuse the flesh” to justify indulgence, though he meant self-discipline; they are no better than Sardanapalus; pleasure merely accompanies natural needs.
- Miscellanies 2.23.147Clement of Alexandria · ca. 198–203 · The law's death penalty for adultery agrees with the gospel, since one Lord gave both: the adulteress dies to the commandments, but the one who repents is reborn; more is required of those given more. Book 2 ends here.
- Miscellanies 3.1.1Clement of Alexandria · ca. 198–203 · Book 3 opens with the heretics' views on marriage: the Valentinians approve it; the Basilidians explain Christ's saying about eunuchs, praising those who renounce marriage for the kingdom to avoid its cares.
- Miscellanies 3.1.2Clement of Alexandria · ca. 198–203 · The Basilidians read “better to marry than to burn” as advice not to wear out the soul in struggle; Isidore counsels marriage for those who cannot pray free of desire, and otherwise brotherly help.
- Miscellanies 3.1.3Clement of Alexandria · ca. 198–203 · Isidore distinguishes necessary from merely natural desires; Clement quotes him to rebuke later Basilidians who claim that their election lets them sin, bringing blasphemy on Christ's name.
- Miscellanies 3.2.5Clement of Alexandria · ca. 198–203 · The Carpocratians hold wives in common; Epiphanes, son of Carpocrates, died at seventeen and was worshiped as a god in Cephallenia; he taught a doctrine of the Monad.
- Miscellanies 3.2.6Clement of Alexandria · ca. 198–203 · Epiphanes argues from the sun, sky, and nature, which God gives equally to all creatures, that divine justice is community with equality.
- Miscellanies 3.2.7Clement of Alexandria · ca. 198–203 · Epiphanes claims that God gave all things equally, while human laws, introducing “mine and yours,” created lawbreaking and theft; Clement notes that he misunderstands Paul on the law revealing sin.
- Miscellanies 3.2.8Clement of Alexandria · ca. 198–203 · Epiphanes says God made male and female for common union and gave men strong desire, which no law can abolish; Clement answers that this destroys both law and gospel, which forbid adultery and coveting a neighbor's wife.
- Miscellanies 3.2.9Clement of Alexandria · ca. 198–203 · The law's death penalty and Christ's “but I say, do not desire” show the force of the commandment; Epiphanes mocks “you shall not covet” as absurd, since God gave desire, and calls marriage private ownership.
- Miscellanies 3.2.10Clement of Alexandria · ca. 198–203 · Clement reports that the Carpocratians' common meals end in promiscuity in the dark; he says Carpocrates misread Plato, who meant women are open to suitors before marriage but not after.
- Miscellanies 3.2.11Clement of Alexandria · ca. 198–203 · The Persian Magi, Xanthus reports, allowed incest and wife-sharing; Jude's letter prophetically describes such heretics as dreamers speaking arrogant things.
- Miscellanies 3.3.12Clement of Alexandria · ca. 198–203 · The Marcionites refuse marriage not from choice but from hatred of the Creator, whose world they think evil; yet they eat his food, breathe his air, and received the gospel in his world.
- Miscellanies 3.3.13Clement of Alexandria · ca. 198–203 · The Marcionites took from the philosophers the idea that birth is evil; but the philosophers meant that the divine soul is sent into the world as a place of punishment, a view belonging to believers in reincarnation.
- Miscellanies 3.3.14Clement of Alexandria · ca. 198–203 · Heraclitus, Empedocles, the Sibyl, and Homer lament birth and the frailty of mortal life.
- Miscellanies 3.3.15Clement of Alexandria · ca. 198–203 · Theognis says it is best never to be born; Euripides would mourn births and celebrate deaths, and asks whether life is death.
- Miscellanies 3.3.16Clement of Alexandria · ca. 198–203 · Herodotus's Solon calls man a misfortune; Homer compares men to leaves; Plato attributes to Orpheus the idea that the body is the soul's tomb and prison.
- Miscellanies 3.3.17Clement of Alexandria · ca. 198–203 · Philolaus says the soul is buried in the body as a punishment; Pindar blesses the initiate; Plato's Phaedo calls the body an evil and philosophy a practice of dying.
- Miscellanies 3.3.18Clement of Alexandria · ca. 198–203 · Plato says the philosopher's soul flees the body, like Paul's cry about “the body of this death”; in the Republic he welcomes old age for freeing him from sexual desire, a savage master.
- Miscellanies 3.3.19Clement of Alexandria · ca. 198–203 · Plato calls this life a prison but forbids escaping it by suicide, and speaks piously of the world as receiving all good from its Maker; he gave Marcion no ground for calling matter evil.
- Miscellanies 3.3.20Clement of Alexandria · ca. 198–203 · Plato traces the world's evils to the disorder of matter, pities the toiling human race, and in the Epinomis describes how hard birth and upbringing are.
- Miscellanies 3.3.21Clement of Alexandria · ca. 198–203 · Heraclitus too calls life death; Clement concludes that Marcion took his strange doctrines from Plato, ungratefully and ignorantly.
- Miscellanies 3.3.22Clement of Alexandria · ca. 198–203 · The Greek tragedians complained of the pains of bearing and raising children; the Marcionites took such complaints godlessly and turned them against the Creator.
- Miscellanies 3.3.23Clement of Alexandria · ca. 198–203 · More tragic laments: no mortal is happy, human woes are endless.
- Miscellanies 3.4.25Clement of Alexandria · ca. 198–203 · Marcion is self-controlled only out of hatred of the Creator; Christ's “let the dead bury their dead” does not condemn the flesh; the Nicolaitans misuse a story of Nicolaus giving up his wife to justify sexual immorality.
- Miscellanies 3.4.26Clement of Alexandria · ca. 198–203 · Nicolaus himself was faithful to one wife and his children lived chastely; his gesture renounced passion, and “abusing the flesh” meant self-control, as Matthias also taught.
- Miscellanies 3.4.27Clement of Alexandria · ca. 198–203 · Some heretics call promiscuity “mystical fellowship”; one quoted “give to everyone who asks” to a Christian virgin, who answered innocently that he should speak to her mother about marriage; they falsify Christ's words.
- Miscellanies 3.4.28Clement of Alexandria · ca. 198–203 · Such “fellowship” belongs in the brothel; Paul teaches Christians to put off the old man and put on the new, to imitate God in love, and not even to name sexual immorality among them.
- Miscellanies 3.4.29Clement of Alexandria · ca. 198–203 · Their doctrine comes from an apocryphal book telling how the One had “fellowship” with an Inspiration to produce the Beloved and invisible powers; they turn this into a license for carnal union.
- Miscellanies 3.4.30Clement of Alexandria · ca. 198–203 · The followers of Prodicus claim to be sons of the first God, above all law, and live for pleasure; but they commit adultery in secret like slaves, and whoever sins is a slave.
- Miscellanies 3.4.31Clement of Alexandria · ca. 198–203 · One cannot live for God while giving oneself to every desire; if the Gnostics are strangers in the world, they should behave as good sojourners, not like adulterers the pagans themselves condemn.
- Miscellanies 3.4.32Clement of Alexandria · ca. 198–203 · Lawless living is hateful to human and divine lawgivers, as Phinehas's zeal shows; John says those who walk in darkness cannot claim fellowship with God.
- Miscellanies 3.4.33Clement of Alexandria · ca. 198–203 · Those who live like the worst of the worldly cannot claim a higher nature; Christ demands righteousness greater than the Pharisees', and Scripture teaches obedience and self-control.
- Miscellanies 3.4.34Clement of Alexandria · ca. 198–203 · Some claim the lower body was made by an inferior power, contrary to Christ, who said the same God made inner and outer man; the “Opposers” commit adultery to defy the lesser god who gave the law.
- Miscellanies 3.4.35Clement of Alexandria · ca. 198–203 · False prophets are known by their works; if the commandments against shameful deeds are good, the “Opposers” are fighting the good and doing evil.
- Miscellanies 3.4.36Clement of Alexandria · ca. 198–203 · Christ commands reconciliation and good works, not defiance and display of vice; if the Opposers truly defied the lawgiver, why only in matters of self-control, and not by overturning the seasons like Xerxes?
- Miscellanies 3.4.37Clement of Alexandria · ca. 198–203 · If the Opposers were consistent they would defy every commandment, even to abstain from marriage and food, and worship idols; by following the lawgiver's will to sin they make him stronger than their own “good” father.
- Miscellanies 3.4.38Clement of Alexandria · ca. 198–203 · The Opposers misread Malachi's “they opposed God and were saved,” which reports the grumbling of the chastised people, not a command; if any God is “shameless,” it is the devil.
- Miscellanies 3.4.39Clement of Alexandria · ca. 198–203 · Paul condemns “let us do evil that good may come”; the heretics twist Scripture by changing accents and punctuation, and Malachi rebukes those who say evildoers please God.
- Miscellanies 3.5.40Clement of Alexandria · ca. 198–203 · Clement divides the heresies into two classes, the libertine and the harshly ascetic; against the first, if all lives are permitted to the elect, the self-controlled life is all the more permitted.
- Miscellanies 3.5.41Clement of Alexandria · ca. 198–203 · God gave us free choice; both the licentious and the self-controlled are free, but only the latter frees the soul; the libertines must either obey every desire, even the most unholy, or admit that some must be refused.
- Miscellanies 3.5.42Clement of Alexandria · ca. 198–203 · One enslaved to bodily pleasure cannot become like the Lord or know God; since the commandments show the blessed life and failure brings endless evil, we must purify ourselves, so that the divine image is restored in a pure mind.
- Miscellanies 3.5.43Clement of Alexandria · ca. 198–203 · Those led by passion cannot know God, and conduct reveals ignorance of him; Paul tells believers, circumcised in Christ and raised with him, to seek things above and put to death sexual immorality and evil desire.
- Miscellanies 3.5.44Clement of Alexandria · ca. 198–203 · Knowledge is tested by conduct, as a tree by its fruit; true knowledge is a divine light from obedience; true freedom is release from pleasure through Christ, and whoever claims to know God but disobeys is a liar.
- Miscellanies 3.6.45Clement of Alexandria · ca. 198–203 · Against ascetics who reject marriage as feeding death, Clement cites John on antichrists who left the church, and explains the saying to Salome, “as long as women bear children,” as teaching the natural order, not that birth is evil.
- Miscellanies 3.6.46Clement of Alexandria · ca. 198–203 · The law aims at self-restrained marriage and family life; Christ fulfilled, not abolished it; marriage can be used with self-control, and those who call intercourse polluted, being born of it, condemn themselves.
- Miscellanies 3.6.48Clement of Alexandria · ca. 198–203 · If the ascetics have already received the resurrection, they should stop eating too; abstinence alone proves nothing, since pagans and the Magi practice it; the kingdom is not food and drink, and self-control is a hidden virtue of the soul.
- Miscellanies 3.6.49Clement of Alexandria · ca. 198–203 · Some call marriage fornication from the devil and claim to imitate the unmarried Lord; but Christ's bride was the church, he needed no helper or heirs, and he himself upheld marriage and spoke of it continuing until his coming.
- Miscellanies 3.6.51Clement of Alexandria · ca. 198–203 · Aristotle of Cyrene kept his oath to Lais by sending her portrait home; celibacy is no virtue unless for love of God; Paul condemns those who forbid marriage and counsels spouses to stay together.
- Miscellanies 3.6.52Clement of Alexandria · ca. 198–203 · The righteous of old ate with thanksgiving and married with self-control; Paul forbids judging over food; Christ himself ate and drank; the ascetics cannot claim to surpass them.
- Miscellanies 3.6.53Clement of Alexandria · ca. 198–203 · Peter and Philip had children, and Paul had a wife; the apostles took their wives along as sisters and fellow ministers to women; the kingdom is not food and drink; the ascetics do not match the prophets, who lived austerely yet thanked the Creator.
- Miscellanies 3.6.54Clement of Alexandria · ca. 198–203 · Christ's command to give and lend presupposes private property, refuting Carpocrates' “community”; he identifies himself with the needy, and the old covenant also commands giving to the poor.
- Miscellanies 3.6.55Clement of Alexandria · ca. 198–203 · Scripture presupposes givers and receivers, as the world consists of opposites; Christ's call to the rich young man exposed his failure to love his neighbor and taught him to share out of love.
- Miscellanies 3.7.59Clement of Alexandria · ca. 198–203 · Self-control extends beyond sex to money, luxury, speech, and thought; even angels fell through desire; Valentinus claimed Jesus did not digest food; Christians embrace self-control out of love for the Lord, sanctifying the Spirit's temple.
- Miscellanies 3.7.60Clement of Alexandria · ca. 198–203 · Those who reject marriage and food out of hatred for the flesh are like pagan ascetics, such as the Brahmans and the Indian “Holy Men,” who abstain from meat, wine, and women.
- Miscellanies 3.8.61Clement of Alexandria · ca. 198–203 · The libertines cite “you are not under law but under grace,” but Paul himself answers: “Shall we sin because we are under grace? By no means.”
- Miscellanies 3.9.63Clement of Alexandria · ca. 198–203 · The ascetics cite the Gospel of the Egyptians, “I came to destroy the works of the female”; but the world still goes on, so Christ destroyed the works of desire, the vices that are the soul's decay, not natural birth.
- Miscellanies 3.9.64Clement of Alexandria · ca. 198–203 · Christ's answer, “as long as women bear children,” means as long as desires are active, since sin is the soul's death; death follows birth by God's order, and woman, bearing children, is also the source of life.
- Miscellanies 3.9.66Clement of Alexandria · ca. 198–203 · The ascetics omit the rest of the Salome dialogue: when she said she did well not to bear children, the Lord answered, “Eat every plant, but not the bitter one,” leaving marriage or celibacy to free choice.
- Miscellanies 3.10.68Clement of Alexandria · ca. 198–203 · “Where two or three are gathered” may mean husband, wife, and child, since God joins them; the heretics set the Creator with the many and the Savior with the one elect, but the same God is with the married and the celibate.
- Miscellanies 3.10.70Clement of Alexandria · ca. 198–203 · The two or three may also be Jews and Gentiles made one new man in the church, and law, prophets, and gospel united in one knowledge; those who refuse marriage from hatred or misuse the flesh from desire are not among them.
- Miscellanies 3.11.71Clement of Alexandria · ca. 198–203 · Clement turns to the Scriptures that refute the heretics: the law's “you shall not covet” anticipated Christ's “you shall not desire”; the law's rule on captive women shows it meant marriage to be used with restraint and for children.
- Miscellanies 3.11.73Clement of Alexandria · ca. 198–203 · Moses required three days' abstinence before Sinai; Paul's call to “come out and be separate” means separation from pagan immorality and heresy, not from the married.
- Miscellanies 3.11.74Clement of Alexandria · ca. 198–203 · Paul wants the church presented as a pure virgin to Christ, its only Bridegroom; but each believer may lawfully marry, meaning a first marriage; Paul fears deception like Eve's.
- Miscellanies 3.11.76Clement of Alexandria · ca. 198–203 · Paul proclaims the same God in law and gospel, attributing “you shall not covet” to the law; his words that no good dwells in his flesh refer to indwelling sin, not to the Creator's work.
- Miscellanies 3.11.77Clement of Alexandria · ca. 198–203 · Paul attributes his evil deeds to indwelling sin, from which the law of the Spirit sets him free through the Son; the body, dead through sin, becomes a temple when the Spirit who raised Jesus dwells in it.
- Miscellanies 3.11.78Clement of Alexandria · ca. 198–203 · Paul contrasts living by the flesh, which is death and enmity to God, with life in the Spirit; believers are sons of God by the Spirit of adoption, not free to indulge the flesh.
- Miscellanies 3.12.80Clement of Alexandria · ca. 198–203 · Paul's image of the wife bound to her husband applies allegorically to the church's union with the risen Christ; his permission for a widow to remarry “only in the Lord” and his preference that she remain establishes monogamy, and does not make marriage devilish.
- Miscellanies 3.12.81Clement of Alexandria · ca. 198–203 · Tatian taught that returning to marital relations after prayer serves the devil; Clement answers that sexual immorality is devilish, but chaste marriage unites for prayer and children, as Scripture's “Adam knew Eve … God raised up seed” shows.
- Miscellanies 3.12.82Clement of Alexandria · ca. 198–203 · Paul's “come together again” prevents temptation; Christ, the same Lord of law and gospel, replaced polygamy with monogamy; second marriage after a spouse's death is permitted but falls short of the gospel's perfection; baptism replaces the law's washings after intercourse.
- Miscellanies 3.12.83Clement of Alexandria · ca. 198–203 · The law's washing after emission of seed foreshadowed baptismal rebirth without condemning birth; marriage is not merely of the old law, for the same God gave law and gospel, and what God joined man may not separate.
- Miscellanies 3.12.84Clement of Alexandria · ca. 198–203 · The law is holy and shows sin without creating it; so marriage according to the law is holy, a mystery of Christ and the church; sexual immorality and marriage are as far apart as the devil from God.
- Miscellanies 3.12.85Clement of Alexandria · ca. 198–203 · Paul foretold that some would forbid marriage and foods, which God created good to be received with thanksgiving; no one may be compelled to abstain from marriage, meat, or wine, though abstaining with thanksgiving is also good.
- Miscellanies 3.12.86Clement of Alexandria · ca. 198–203 · Paul's letters never reject chaste marriage but accept both marriage and celibacy; a heretic reads “do not store up treasure on earth” as forbidding children, but Christ was urging the rich to share with the needy.
- Miscellanies 3.12.87Clement of Alexandria · ca. 198–203 · “They neither marry nor are given in marriage” does not reject marriage but corrects hopes of fleshly pleasure in the resurrection; “call no one father on earth” means the earthly father is only a servant of birth, God the true Father.
- Miscellanies 3.12.89Clement of Alexandria · ca. 198–203 · To call marriage fornication is blasphemy; fornication, like idolatry, is falling from the one to the many, and defilement is union with another's body; Paul wants younger widows to marry and bear children.
- Miscellanies 3.12.90Clement of Alexandria · ca. 198–203 · Paul accepts the husband of one wife, whether presbyter, deacon, or layman; Christ called the Jews adulterous for abandoning the law's intent; the man who excused himself from the supper because of marriage illustrates preferring pleasure to God, not a condemnation of marriage.
- Miscellanies 3.13.91Clement of Alexandria · ca. 198–203 · Julius Cassianus, founder of Docetism, argues that sexual organs do not prove intercourse is from God, since Christ blessed eunuchs and Isaiah calls them not fruitless trees.
- Miscellanies 3.13.92Clement of Alexandria · ca. 198–203 · Cassianus, like Tatian but from Valentinus's school, thinks Christ freed us from sexual union; he cites the Lord's saying to Salome: “when you tread on the garment of shame, and the two become one.”
- Miscellanies 3.13.93Clement of Alexandria · ca. 198–203 · The saying Cassianus cites is not in the four Gospels handed down but in the Gospel of the Egyptians; male and female there mean anger and desire, and when they are overcome the soul becomes one, as Paul says there is neither male nor female.
- Miscellanies 3.14.94Clement of Alexandria · ca. 198–203 · Cassianus misreads Paul's warning about Eve's deception as saying birth came from deception; Christ came to those who had strayed in mind through disobedience, perhaps because Adam sought marriage before God's time.
- Miscellanies 3.14.95Clement of Alexandria · ca. 198–203 · The old and new man mean disobedient and obedient life, not birth and rebirth; Cassianus wrongly takes the garments of skin as bodies; Christians, citizens of heaven, should marry and possess as though not doing so, using creation with thanksgiving.
- Miscellanies 3.15.98Clement of Alexandria · ca. 198–203 · Isaiah promises both the faithful eunuch and the married their reward: celibacy justifies only with obedience, and the children of the chosen are blessed, not cursed, as the heretics claim.
- Miscellanies 3.16.100Clement of Alexandria · ca. 198–203 · Jeremiah's curse on his birthday laments the people's sins, not birth; Ezra and Job lament too; a newborn has committed no sin; David's “in sin my mother conceived me” refers to Eve, mother of the living, not to his own sinfulness.
- Miscellanies 3.17.102Clement of Alexandria · ca. 198–203 · If birth were evil, then Christ and the Virgin would be in evil; this is the root of Docetism in Cassianus, Marcion, and Valentinus; man becomes a beast not in marriage but in adultery; the view that the serpent taught Adam intercourse insults the Creator.
- Miscellanies 3.17.103Clement of Alexandria · ca. 198–203 · Even if Adam and Eve sinned by coming together too soon, birth itself is holy, the means by which all things exist; the church's life needs the body, since Christ came in the flesh; good desire is a tree of life.
- Miscellanies 3.17.104Clement of Alexandria · ca. 198–203 · Some claim marital “knowledge” was the sin of the tree of knowledge; but then knowledge of truth is the tree of life, and chaste marriage shares in it; Christ healed bodies, so the flesh is not the enemy; “flesh and blood” that cannot inherit the kingdom is sin.
- Miscellanies 3.18.105Clement of Alexandria · ca. 198–203 · Clement sums up: some, strict to the point of blasphemy, reject creation and marriage, though celibacy should be chosen with thanksgiving and without despising the married; others, libertines, follow the words of the wicked in Proverbs about a common purse.
- Miscellanies 3.18.106Clement of Alexandria · ca. 198–203 · Proverbs warns against the paths of the wicked, who destroy themselves and others; Paul commands cleaning out the old leaven and not associating with immoral “brothers”; the believer, crucified with Christ, lives by faith.
- Miscellanies 3.18.107Clement of Alexandria · ca. 198–203 · Christ warns against leading his elect astray; Paul forbids association with the sexually immoral but does not call marriage immorality; spouses must not deprive each other except by agreement for a time.
- Miscellanies 3.18.109Clement of Alexandria · ca. 198–203 · To the pure all things are pure; Paul lists those excluded from the kingdom, from which believers were washed; the libertines “baptize” into immorality under the name of false knowledge; Christians should think on what is true and pure.
- Miscellanies 3.18.110Clement of Alexandria · ca. 198–203 · Peter too calls believers to holiness, not to their former desires; Clement ends Book 3, noting that the controversy with the false Gnostics has made it long.
- Miscellanies 4.1.2Clement of Alexandria · ca. 198–203 · Clement plans to treat the philosophers' first principles, then prophecy and the authority of Scripture, showing against the heresies one God proclaimed by law, prophets, and gospel.
- Miscellanies 4.3.9Clement of Alexandria · ca. 198–203 · God alone is wise, and the philosopher is his friend; man is like a centaur of soul and body, the body tending to earth, the soul to God; the law's fear exists because of sin, and the law is not for the righteous.
- Miscellanies 4.3.10Clement of Alexandria · ca. 198–203 · Justice is known only where there is wrongdoing; Paul says love fulfills all the commandments; so the commandments that threaten fear aim at love, not hatred.
- Miscellanies 4.4.16Clement of Alexandria · ca. 198–203 · Heraclitus and Plato honor those who fall in battle; some heretics, misreading the Lord, say true martyrdom is only knowledge of God and that dying for the faith is suicide, a cowardly sophism.
- Miscellanies 4.4.17Clement of Alexandria · ca. 198–203 · Clement condemns those who rush to death out of hatred for the Creator; such heretics die without true martyrdom, like the Indian ascetics who burn themselves; the body's health aids the mind.
- Miscellanies 4.4.18Clement of Alexandria · ca. 198–203 · Plato too taught care of the body for the soul's harmony; life and health are the path to knowledge, and the good life lived in the body leads to eternity.
- Miscellanies 4.7.45Clement of Alexandria · ca. 198–203 · Many sins lead to Hades; poets mock mortal frailty, but Christ says the spirit is willing though the flesh is weak; Paul shows the body is dead through sin yet the Spirit gives life, and present sufferings are nothing beside the coming glory.
- Miscellanies 4.8.66Clement of Alexandria · ca. 198–203 · The earthly church is an image of the heavenly, as we pray; Paul's call to compassion, forgiveness, love, and thankfulness is repeated to shame Marcion, who should be grateful to the Creator who called us in the body.
- Miscellanies 4.9.71Clement of Alexandria · ca. 198–203 · Heracleon distinguishes confession in faith and life, which is universal, from confession by voice before authorities, which is partial; not all the saved, such as Matthew, Philip, and Thomas, confessed by voice and died.
- Miscellanies 4.9.72Clement of Alexandria · ca. 198–203 · Heracleon notes that Christ says “confess in me” but “deny me”: those who are in him confess by their lives and can never deny him; those who deny are not in him.
- Miscellanies 4.9.73Clement of Alexandria · ca. 198–203 · Against Heracleon, Clement holds that confession by voice unto death proves genuine faith, and such martyrdom cuts off all passions at once, a sudden repentance; the Spirit bears witness in martyrs, whose defense strengthens the church and wins outsiders.
- Miscellanies 4.12.81Clement of Alexandria · ca. 198–203 · Basilides taught that martyrs suffer for hidden sins, mercifully under the name of Christians; even the apparently sinless suffer, as infants do, not by a hostile power.
- Miscellanies 4.12.82Clement of Alexandria · ca. 198–203 · Basilides argues that even infants and the seemingly perfect suffer because they have the capacity to sin, as one who wills adultery is an adulterer; he would say anything rather than call providence evil.
- Miscellanies 4.12.83Clement of Alexandria · ca. 198–203 · Basilides, pressed about the Lord's sufferings, would call even him a sinful man; his theory that martyrs are punished for sins in a former life fails, since confessing or denying rests with our choice.
- Miscellanies 4.12.84Clement of Alexandria · ca. 198–203 · If martyrdom were punishment decreed by providence, denial would thwart providence, martyrs would deserve no reward, and providence would be unjust both to the righteous sufferer and to the sinner spared.
- Miscellanies 4.12.85Clement of Alexandria · ca. 198–203 · Basilides virtually deifies the devil and makes the Lord a sinner; the devil is permitted to tempt only to test our free choice, shame himself, and strengthen the church; if martyrdom were punishment, faith, love, and virtue would lose their meaning.
- Miscellanies 4.12.86Clement of Alexandria · ca. 198–203 · If suffering were God's will, persecution would be good or persecutors innocent; rather, God does not will persecution but does not prevent it, which preserves both his providence and his goodness.
- Miscellanies 4.12.88Clement of Alexandria · ca. 198–203 · If martyrs suffer for sins in a former life by providence, then either the persecutors act justly or persecution is God's will; the Basilidian theory destroys itself.
- Miscellanies 4.13.89Clement of Alexandria · ca. 198–203 · Valentinus taught that the spiritual, immortal by nature, came down to destroy death, which is the Creator's work; he reads “no one sees God's face and lives” of the Creator, and calls the world an image inferior to the living Aeon.
- Miscellanies 4.13.90Clement of Alexandria · ca. 198–203 · Valentinus called the Creator an image of the true God, fashioned by Wisdom, and taught that a distinct spiritual seed was breathed into the elect unknown to the Creator, reading Genesis's creation of man in this sense.
- Miscellanies 4.13.91Clement of Alexandria · ca. 198–203 · If the spiritual race destroys death, Christ did not; if Christ did, the Valentinians do not; their doctrine secretly sets them and Christ above the Creator, as if a son contended with his father.
- Miscellanies 4.13.92Clement of Alexandria · ca. 198–203 · Clement defers proof that the Creator is Christ's Father; Paul tells the Philippians suffering for Christ is a gift, and calls them “united in soul,” refuting the Valentinian contempt for the “psychic.”
- Miscellanies 4.13.93Clement of Alexandria · ca. 198–203 · Neither Valentinians nor Montanists should call other Christians “psychics”; the perfect practice love, which means loving enemies as God's creatures, not their sins, for sin lies in activity, not in substance.
- Miscellanies 4.13.94Clement of Alexandria · ca. 198–203 · Sinners are God's enemies by rejecting his commands; “desire nothing” does not mean the world is evil or belongs to another god, but that worldly goods are ours only for use, not permanent possession, to be used well without excess.
- Miscellanies 4.23.147Clement of Alexandria · ca. 198–203 · All created things, including marriage and childbearing with self-restraint, are good, though freedom from passion is better; those who abstain from fear or dislike slander the Creator; true obedience to “do not desire” comes from within.
- Miscellanies 4.24.153Clement of Alexandria · ca. 198–203 · What rests with us is choosing between opposites, such as believing or not; God forgives sins before faith, all of them, not only involuntary ones as Basilides held; punishment aims at preventing future sin, not undoing the past.
- Miscellanies 4.25.162Clement of Alexandria · ca. 198–203 · Basilides made Righteousness and Peace beings of the Ogdoad; the Savior initiates us into his mysteries, as Euripides' Dionysus says; God, without beginning, is the source of physics, ethics, and logic, and the Word, his Son, is the only teacher.
- Miscellanies 4.26.163Clement of Alexandria · ca. 198–203 · The body, made upright to see heaven and with senses for knowledge, is not evil but a fit dwelling for the soul and the Holy Spirit; wisdom, justice, and holiness go together; Isaiah's “all flesh is grass” is explained by Jeremiah as referring to the disobedient.
- Miscellanies 4.26.164Clement of Alexandria · ca. 198–203 · Jeremiah shows that “flesh” means sinful living, not the body as such; the soul is better than the body, but neither is good or evil by nature; man is composed of different, not opposed, elements.
- Miscellanies 4.26.165Clement of Alexandria · ca. 198–203 · The wise soul lodges in the body as a guest, respecting it but ready to leave; Basilides wrongly made the elect foreign to the world by nature, for all belongs to the one God; the elect lives as a stranger by choice.
- Miscellanies 4.26.167Clement of Alexandria · ca. 198–203 · Paul aims to please the one God, creator of all; Epicharmus and a lyric poet also teach that pious souls go to heaven and the ungodly suffer; the soul was not sent down from heaven as punishment, but the righteous soul rises from earth to heaven.
- Miscellanies 4.26.170Clement of Alexandria · ca. 198–203 · Scripture proclaims that God hears the righteous and does no wrong, refuting the heresies that make God responsible for evil; God asks Israel to fear, love, and serve him, and we have the power to choose salvation.
- Miscellanies 5.1.1Clement of Alexandria · ca. 198–203 · Book 5 opens on faith: faith and knowledge cannot be separated, as the Father cannot be without the Son; we believe the Son to know the Father; Christians believe and know what most disbelieve and do not know.
- Miscellanies 5.1.3Clement of Alexandria · ca. 198–203 · Faith grows like a mustard seed; if, as Basilides and Valentinus hold, the elect know God and are saved by nature, the commandments and even Christ's coming would be superfluous; if his coming was necessary, salvation is by learning and good works, not nature.
- Miscellanies 5.1.4Clement of Alexandria · ca. 198–203 · Abraham believed and was counted righteous before Christ's coming, disproving salvation by nature; and if, as Marcion says, the Creator saved Abraham, the “good God” came late, imitating him and saving by force or stealth, which is not goodness.
- Miscellanies 5.4.26Clement of Alexandria · ca. 198–203 · Paul calls the common faith milk and foundation, and knowledge solid food and precious building; the heresies build stubble; fire will test each work; spiritual gifts could not be written openly.
- Miscellanies 5.9.57Clement of Alexandria · ca. 198–203 · Concealed sayings admit several meanings, clear to the knower but not to the ignorant; the Pythagoreans expelled Hipparchus for publishing secrets; Scripture calls apostates dead and bids believers separate from the unclean.
- Miscellanies 5.11.74Clement of Alexandria · ca. 198–203 · We see God now only as in a mirror; Moses allowed one temple and no image, showing that God is invisible and uncircumscribed, and the prophets reject temples and sacrifices as containing God.
- Miscellanies 5.14.126Clement of Alexandria · ca. 198–203 · The Orphic hymn's “mother-father” points to creation from nothing (though Gnostics misuse it to imagine a consort of God), and its verses paraphrase the prophets' God who makes the thunder and alone kills and makes alive.
- Miscellanies 6.6.52Clement of Alexandria · ca. 198–203 · The flood was a corrective punishment that could not harm souls; even Valentinus admits that much of what is in public books is found in the church.
- Miscellanies 6.6.53Clement of Alexandria · ca. 198–203 · Valentinus treats the truth in public books as common; Isidore, son of Basilides, also says the philosophers took their teachings on daemons and the elect from the prophets.
- Miscellanies 6.8.67Clement of Alexandria · ca. 198–203 · Philosophy was given by God to the Greeks as a kind of covenant preparing for Christ, but, as in the church, the enemy sowed weeds in it, such as Epicurus' godlessness.
- Miscellanies 6.9.71Clement of Alexandria · ca. 198–203 · The one who knows feels only the bodily needs of hunger and thirst; Christ ate only to prove his real body, and the apostles, after the resurrection, rose above even the good emotions, needing neither boldness, cheer, anger, nor zeal.
- Miscellanies 6.10.83Clement of Alexandria · ca. 198–203 · The one who knows studies the liberal arts and philosophy as secondary aids, using for good what heretics misuse; the full truth, like the sun, exposes every sophistry.
- Miscellanies 6.12.96Clement of Alexandria · ca. 198–203 · Adam was created not perfect but fitted to acquire virtue by his own choice; all are made for virtue, but people advance unequally, and knowledge is the hardest thing to acquire.
- Miscellanies 6.15.123Clement of Alexandria · ca. 198–203 · As Plato says, truth comes only from God or his offspring, and Christians are taught by the Son; philosophy speaks of God only in outline, and heretics who invent another God and misread Christ speak in outline too.
- Miscellanies 6.15.124Clement of Alexandria · ca. 198–203 · Paul circumcised Timothy and Daniel wore the Persian chain out of accommodation; the true liars are those who corrupt the essentials and do not hand on Scripture worthily, whereas the apostolic tradition is proclaimed and explained by the rule of truth.
- Miscellanies 7.7.41Clement of Alexandria · ca. 198–203 · Against the followers of Prodicus, who say one need not pray, Clement holds that the one who knows according to the church's rule receives what he asks; he gives thanks and prays for others' conversion, as the Lord did.
- Miscellanies 7.15.89Clement of Alexandria · ca. 198–203 · Answering the objection that Christians disagree among themselves, Clement notes that Jews and Greek philosophers also have many sects, and that the Lord foretold heresies would grow like weeds among the wheat.
- Miscellanies 7.15.90Clement of Alexandria · ca. 198–203 · Others' breaking of faith is no reason to abandon the truth; we keep the church's rule and its confession; as the sick do not refuse doctors because medical schools disagree, so heresies are no excuse, and they exist so that the approved may be recognized.
- Miscellanies 7.15.91Clement of Alexandria · ca. 198–203 · Because truth is hard to find, heresies arise from conceit, so we must search the more carefully, as one tells real fruit from wax fruit or takes the royal road among dangerous paths, using reason to separate truth from falsehood.
- Miscellanies 7.15.92Clement of Alexandria · ca. 198–203 · The truth can be found by demonstration from the Scriptures, which shows that exact knowledge belongs to the ancient church alone; heretics either deceive themselves or knowingly deceive others, and they head schools, not a church.
- Miscellanies 7.16.93Clement of Alexandria · ca. 198–203 · Seekers of truth must find their proof in the Scriptures and lay aside conceit; whoever has once received the gospel must not look back, like Lot's wife, either to his old life or to the heresies.
- Miscellanies 7.16.94Clement of Alexandria · ca. 198–203 · As Mary gave birth and remained a virgin, so the Scriptures give birth to the truth yet keep its mysteries hidden; those who know receive their offspring, while heretics, lacking the rule of truth, twist Scripture to suit their desires.
- Miscellanies 7.16.95Clement of Alexandria · ca. 198–203 · Whoever rejects the church's tradition for heresy becomes like Circe's beasts, while whoever returns to the Scriptures is made godlike; the Lord speaking in Scripture is the first principle, grasped by faith, and his voice is the surest proof.
- Miscellanies 7.16.96Clement of Alexandria · ca. 198–203 · Heretics use Scripture selectively, taking isolated ambiguous phrases and changing their meaning; the truth is found by reading Scripture as a whole and interpreting Scripture by Scripture in a way worthy of God.
- Miscellanies 7.16.97Clement of Alexandria · ca. 198–203 · When refuted from Scripture, heretical leaders prefer their own opinions to the prophets, gospel, and apostles; despising the common faith and reading Scripture superficially, they fell away from the truth.
- Miscellanies 7.16.98Clement of Alexandria · ca. 198–203 · Heretics, puffed up with conceit, cling to their positions out of ambition for leadership and first places at their love-feasts; conceit, like every passion, is healed by understanding its cause and by training the soul.
- Miscellanies 7.16.99Clement of Alexandria · ca. 198–203 · Muddied by false doctrines, heretics cannot see the truth; like naughty children shutting out their tutor, they exclude the prophets from their churches, and like bad almonds they are empty of God's purposes and Christ's traditions.
- Miscellanies 7.16.100Clement of Alexandria · ca. 198–203 · As a soldier must hold his post, the believer must keep the place the Word assigns; sudden temptation, bad habit, and conflicting doctrines each have their remedy; the gentiles live in ignorance, the heresies in conceit, and the true church in understanding.
- Miscellanies 7.16.102Clement of Alexandria · ca. 198–203 · Ignorance is cured by knowledge from Scripture, weakness by disciplined practice; Clement hopes the heretics will repent, and if not, that God's fatherly chastisements, which are corrective, not vengeful, will bring them to repentance before the final judgment.
- Miscellanies 7.16.103Clement of Alexandria · ca. 198–203 · Some reject the truth unheard; others twist Scripture from laziness or love of glory, setting human teachings against the apostolic tradition; Marcion and Prodicus added nothing to what the apostles and teachers had handed down.
- Miscellanies 7.16.105Clement of Alexandria · ca. 198–203 · Wisdom “puffs up” her children in the good sense of making them confident in the truth; heretics commit adultery against the truth and steal the church's rule, whereas love of neighbor means teaching them to hold to the truth.
- Miscellanies 7.17.106Clement of Alexandria · ca. 198–203 · Heretics, like thieves who break through the church's wall with a false key, came later than the catholic church: Christ taught under Augustus and Tiberius, the apostles finished their work under Nero, but the heresiarchs arose under Hadrian and Antoninus.
- Miscellanies 7.17.107Clement of Alexandria · ca. 198–203 · Since the heresies are later counterfeits, the true church is the one ancient catholic church, which, like the one God and one Lord, is one and gathers the elect into the unity of one faith.
- Miscellanies 7.17.108Clement of Alexandria · ca. 198–203 · Clement lists how heresies are named: after founders (Valentinus, Marcion, Basilides), places, nations (the Phrygians), practices (the Encratites), doctrines (the Docetists), what they honor (Cainites, Ophites), or their lawless deeds.
- Miscellanies 7.18.109Clement of Alexandria · ca. 198–203 · Clement closes with an allegory of the food laws: clean animals both divide the hoof (faith in the Father and the Son) and chew the cud (meditating on Scripture); animals with only one sign stand for most Jews and for the heretics.
- Miscellanies 7.18.110Clement of Alexandria · ca. 198–203 · Those with neither sign, neither faith nor meditation on Scripture, are wholly unclean and count for nothing; Clement ends his ethical sketch, having scattered the seeds of true knowledge so that the uninitiated will not find them easily.
- On Idolatry 5Tertullian · ca. 196–211 · Idol-makers' excuses, that they must earn a living, that Paul told each to remain as he was called, or that Moses made the bronze serpent, do not excuse them.
- Apology 47Tertullian · ca. 197 · The philosophers and poets drew on the older Scriptures and distorted them, as heretics have since distorted the Christian rule of truth; their judgment, Pyriphlegethon, and Elysium are copies of Christian teaching.
- On Baptism 1Tertullian · ca. 198–206 · Tertullian writes on baptism to instruct believers because a woman of the Cainite heresy has been leading many astray by denying baptism, whereas Christians, like fish, are born and live in water.
- On Baptism 13Tertullian · ca. 198–206 · Though Abraham was saved by faith alone, after Christ's resurrection faith is bound to baptism, which Christ commanded, as Paul's own baptism shows.
- On Baptism 15Tertullian · ca. 198–206 · There is only one baptism, given once; heretics, who do not share the same God and Christ, do not have true baptism.
- To His Wife 1.3Tertullian · ca. 200–206 · Marriage is not forbidden, against those who reject it, but Paul permits it only as a concession and prefers continence as the better good.
- Acts of Thomas 79Anonymous · ca. 200–250 · The wild ass calls the crowd to believe Christ and his apostle, and warns against false apostles who preach continence and honesty while secretly living in vice.
- Didascalia 6.5Anonymous · first half of the third century
- Didascalia 6.6Anonymous · first half of the third century
- Didascalia 6.7Anonymous · first half of the third century
- Didascalia 6.8Anonymous · first half of the third century
- Didascalia 6.9–10 (Latin)Anonymous · first half of the third century · The apostle tells how Simon Magus, flying through the air, fell at the name of Jesus and broke his thigh, yet his heresy took root.
- Didascalia 6.11 (Latin)Anonymous · first half of the third century · The heretics agreed in rejecting the prophets, blaspheming the Father, and denying the resurrection, but differed in forbidding marriage, meat, or pork, or in requiring circumcision.
- Didascalia 6.14 (Latin)Anonymous · first half of the third century · The apostles, gathered in Jerusalem, write this Teaching and decree that the penitent be kept in the church and the unrepentant heretics be cast out and shunned.
- Didascalia 6.14 (Latin)Anonymous · first half of the third century · The apostles disperse to their missions, heal the misled and expel the incurably perverted, and leave this Teaching to the catholic church.
- Didascalia 6.20Anonymous · first half of the third century · Keeping to the church's rule and the Gospel, believers must guard themselves from heretics who reject the law and prophets, abstain from foods, and forbid marriage.
- Against Noetus 1Hippolytus of Rome · ca. 200–230 · Noetus of Smyrna taught that Christ was the Father himself; examined twice by the presbyters, he was expelled and founded a school.
- Against Noetus 2Hippolytus of Rome · ca. 200–230 · The Noetians argue from texts on the one God that Christ, being God, is the Father, and so the Father suffered.
- Against Noetus 3Hippolytus of Rome · ca. 200–230 · Like Theodotus, who made Christ a mere man, Noetus reads Scripture one-sidedly; one God does not abolish the economy.
- Against Noetus 4Hippolytus of Rome · ca. 200–230 · Read in full, Isa 45 speaks of the Son in whom God is, the Word made flesh, who was in heaven as the Word before he took flesh.
- Against Noetus 6Hippolytus of Rome · ca. 200–230 · Christ is God over all and Almighty because the Father has handed all things to him, yet he goes to his Father and God.
- Against Noetus 7Hippolytus of Rome · ca. 200–230 · "I and the Father are one" shows two persons but one power; whoever has seen the Son, the image, knows the Father through him.
- Against Noetus 8Hippolytus of Rome · ca. 200–230 · Scripture compels confession of Father, Son, and Holy Spirit as three, while God is one in power.
- Against Noetus 11Hippolytus of Rome · ca. 200–230 · The Word is "another" beside God not as a second God but as light from light; even the heretics must admit one cause of all.
- On Proverbs, fragment 7Hippolytus of Rome · ca. 200–235 · On Prov 4:14: the ways of the ungodly and lawless are those of heretics and transgressors, or the evil thoughts that kill the soul.
- On the Distribution of the TalentsHippolytus of Rome · ca. 200–235 · From the discourse on the talents: heretics who deny either Christ's divinity or his real flesh, like Marcion and Valentinus, bury one of the talents.
- Heads against Gaius, fragment I (on Rev 8:8)Hippolytus of Rome · ca. 200-235 · Against Gaius, who denied that the plagues of the Revelation could precede a sudden coming of the Lord, Hippolytus compares them to the plagues of Egypt, now extended to the whole world.
- Heads against Gaius, fragment II (on Rev 8:12)Hippolytus of Rome · ca. 200-235 · Against Gaius's appeal to the suddenness of the flood, Hippolytus argues that at the end the order of heaven and earth must dissolve gradually, as Joel and Luke foretell.
- Heads against Gaius, fragment III (on Rev 9:2-3)Hippolytus of Rome · ca. 200-235 · Against Gaius, Hippolytus explains that the locusts of the Revelation strike only the ungodly persecutors, while the sealed saints have rest, as the Hebrews did in Egypt.
- Heads against Gaius, fragment IV (on Rev 9:14-15)Hippolytus of Rome · ca. 200-235 · Against Gaius, Hippolytus interprets the four angels bound at the Euphrates as the angels of four nations, held back by the Word until the Antichrist comes.
- Heads against Gaius, fragment VII (on Rev 20:2-3)Hippolytus of Rome · ca. 200-235 · Against Gaius, who held that Satan is already bound, Hippolytus argues that the devil still tempts and fights, and reads the thousand years of Rev 20 as one perfect day at the Lord's coming.
- On the resurrection, to the Empress Mammaea, Syriac fragment IHippolytus of Rome · ca. 200-235 · From Hippolytus's sermon on the resurrection to the empress Mammaea: the Nicolaitan sect began with the deacon Nicolaus, who taught that the resurrection had already happened in faith and baptism.
- On the resurrection, to the Empress Mammaea, Syriac fragment IIHippolytus of Rome · ca. 200-235 · Hippolytus says that Paul, facing confusion at Corinth, weighed whether to answer first the deniers of the resurrection or those who would return to the law.
- Book of Jeu 2 43Anonymous · ca. 200–300 · Jesus forbids giving the mysteries to the unworthy, especially to a sect whose rites he describes as obscene and whose god he names Taricheas, and promises the disciples the mysteries, the three baptisms and the spiritual anointing, with moral commandments for those who receive them.
- Pistis Sophia 134Anonymous · 3rd century
- Against All Heresies 1Anonymous · early 3rd cent. (disputed) · The author passes over the Jewish sects and begins his list of Christian heresies with Simon Magus, Menander, Saturninus, Basilides, and Nicolaus.
- Against All Heresies 2Anonymous · early 3rd cent. (disputed) · The author describes the Ophites, who exalted the serpent of Eden, the Cainites, who honored Cain and Judas, and the Sethites, who identified Christ with Seth.
- Against All Heresies 3Anonymous · early 3rd cent. (disputed) · The author describes Carpocrates and Cerinthus, who held that Christ was a mere man born of Joseph, and Ebion, who used Matt 10:24 to bind Christians to the Law.
- Against All Heresies 4Anonymous · early 3rd cent. (disputed) · The author summarizes Valentinus's system of thirty Aeons, the fall of Achamoth, and his docetic Christ, and notes the variations of Ptolemy, Secundus, and Heracleon.
- Against All Heresies 5Anonymous · early 3rd cent. (disputed) · The author describes Marcus and Colarbasus, who built a heresy on the numerical values of the Greek letters.
- Against All Heresies 6Anonymous · early 3rd cent. (disputed) · The author describes Cerdo's two gods, Marcion, his disciple Lucanus, and Apelles with his starry-fleshed Christ and the prophetess Philumene.
- Against All Heresies 7Anonymous · early 3rd cent. (disputed) · The author describes Tatian, who denied Adam's salvation, and the Montanists (Cataphrygians) in their two branches, those of Proclus and those of Aeschines.
- Against All Heresies 8Anonymous · early 3rd cent. (disputed) · The author ends with Blastus, who kept the Passover on the fourteenth, the two Theodoti, who held Christ to be a mere man (one ranking him below Melchizedek), and Praxeas, who identified the Son with the Father.
- Against Hermogenes 1Tertullian · ca. 200–206 · Tertullian introduces Hermogenes, a painter and recent heretic, whose chief error, borrowed from the philosophers, is that matter is eternal alongside God and that God made the world from it rather than from nothing.
- Against Hermogenes 2Tertullian · ca. 200–206 · Hermogenes argues that God could not have made the world from himself, since God is indivisible and unchangeable, nor from nothing, since the evil in the world would then come from God; so it must have come from pre-existing matter.
- Against Hermogenes 3Tertullian · ca. 200–206 · Answering the argument that God was always Lord and so always had matter to rule, Tertullian distinguishes God, the name of his substance, from Lord, the name of his power, which Scripture gives him only after creation.
- Against Hermogenes 4Tertullian · ca. 200–206 · Tertullian argues that eternity, having no beginning and no end, is the mark proper to God alone, so to make matter eternal is to make it a second god.
- Against Hermogenes 5Tertullian · ca. 200–206 · Against the reply that matter shares only some of God's attributes, Tertullian argues that whatever is God's belongs to God alone, and that believers become “gods” only by God's grace, not by any property of their own.
- Against Hermogenes 6Tertullian · ca. 200–206 · Tertullian argues that Hermogenes makes God a liar, since God's claims to be alone, first, and unrivalled all apply equally to eternal matter, which is thus set on a level with God.
- Against Hermogenes 7Tertullian · ca. 200–206 · Tertullian argues that eternity admits no degrees, so eternal matter cannot be inferior to God, and he imagines matter itself claiming equality with God.
- Against Hermogenes 8Tertullian · ca. 200–206 · Tertullian argues that if God needed matter to make the world, matter becomes God's superior and benefactor, and God is no longer almighty, a doctrine known only to Hermogenes and the philosophers.
- Against Hermogenes 9Tertullian · ca. 200–206 · If God used eternal matter, he used it either as its lord (and so he permitted its evil), or by leave, or by force, all of which are unworthy of God.
- Against Hermogenes 10Tertullian · ca. 200–206 · Positing eternal matter does not clear God of evil: a God who tolerated evil matter for ages and worked with it is either weak or evil.
- Against Hermogenes 19Tertullian · ca. 200–206 · The “beginning” of Genesis 1:1 is not a substance from which God made the world but the start of his works, or, in the Greek sense of archē, his sovereign power.
- Against Hermogenes 23Tertullian · ca. 200–206 · Even if Genesis 1:2 described matter, it never says God made anything from it; the only thing produced from Hermogenes' matter is his heresy.
- Against Hermogenes 25Tertullian · ca. 200–206 · Hermogenes' “two earths” fail: what is made from a material takes a new name, as a pot is not called clay, and this good earth cannot share a name with evil matter.
- Against Hermogenes 27Tertullian · ca. 200–206 · The word “was” in Genesis 1:2 proves nothing about eternity; it can be said of anything that exists, created or not.
- Against Hermogenes 33Tertullian · ca. 200–206 · Hermogenes found his matter in his own imagination, not in Scripture; everything was made from nothing, and even the materials used later were themselves made by God.
- Prescription against Heretics 1Tertullian · ca. 203 · Christians should not be astonished that heresies exist and are strong, since they were foretold and serve to test faith.
- Prescription against Heretics 2Tertullian · ca. 203 · Like fever, heresies should be avoided rather than admired; they are strong only against weak faith, as a boxer wins only against a weak opponent.
- Prescription against Heretics 3Tertullian · ca. 203 · The fall of prominent Christians proves nothing for heresy: even Saul, David, Solomon, and an apostle fell; persons are tested by the faith, not the faith by persons.
- Prescription against Heretics 4Tertullian · ca. 203 · Christ and the apostles foretold heresies as wolves in sheep's clothing; they exist so that the approved may be shown, and “test all things” does not justify changing one's faith.
- Prescription against Heretics 5Tertullian · ca. 203 · In 1 Corinthians 11 Paul ranks heresies with schisms and dissensions as evils against unity, so those who turn to heresy are not thereby approved.
- Prescription against Heretics 6Tertullian · ca. 203 · Paul condemns heresy, which means “choice”; Christians may choose nothing of their own but hold to what the apostles received from Christ, even against an angel.
- Prescription against Heretics 7Tertullian · ca. 203 · Heresies draw their questions and doctrines from philosophy; Athens has nothing to do with Jerusalem, and after Christ and the gospel no further inquiry is needed.
- Prescription against Heretics 8Tertullian · ca. 203 · “Seek and you will find” was spoken early in Christ's ministry chiefly to the Jews, who had the law and prophets to seek him in; Christians receive the teaching through the apostles.
- Prescription against Heretics 9Tertullian · ca. 203 · Christ taught one definite thing, which is to be sought until found, then believed and kept, with no further seeking.
- Prescription against Heretics 10Tertullian · ca. 203 · Seeking has a matter, a time, and a limit: one seeks what Christ taught until one finds and believes it; otherwise every heretic's appeal would keep one seeking forever.
- Prescription against Heretics 11Tertullian · ca. 203 · No one seeks what he already has; like the woman with the lost coin, the neighbor at night, and the widow, the believer stops seeking once he has found.
- Prescription against Heretics 12Tertullian · ca. 203 · If seeking is still needed, it must be done within the church and without harm to the rule of faith, never among heretics.
- Prescription against Heretics 13Tertullian · ca. 203 · Tertullian states the rule of faith: one Creator God, his Word and Son born of the virgin Mary, crucified, risen, ascended, sending the Spirit, and coming to judge, with the resurrection of the flesh.
- Prescription against Heretics 14Tertullian · ca. 203 · Within the rule of faith one may inquire freely, but faith, not skill in Scripture, saves; heretics who claim still to be seeking are not yet believers, and conferring with them only leads the blind into the pit.
- Prescription against Heretics 15Tertullian · ca. 203 · Since heretics appeal to Scripture, the first question must be to whom the Scriptures belong; those who have no right to them are not to be admitted to argue from them.
- Prescription against Heretics 16Tertullian · ca. 203 · Paul forbids disputing with heretics and allows only a single rebuke, and arguing over Scripture with them achieves nothing.
- Prescription against Heretics 17Tertullian · ca. 203 · Heretics reject, mutilate, or misinterpret Scripture, so arguing from it with them gains nothing.
- Prescription against Heretics 18Tertullian · ca. 203 · A doubter who watches such a dispute leaves more uncertain, since each side accuses the other of corrupting Scripture.
- Prescription against Heretics 19Tertullian · ca. 203 · The first question is not what Scripture says but to whom the faith and the Scriptures belong; where the true faith is, there are the true Scriptures and interpretation.
- Prescription against Heretics 21Tertullian · ca. 203 · Only the preachers Christ sent are to be received, and their teaching is proved by agreement with the churches the apostles founded; the church's communion with those churches is the proof of its truth.
- Prescription against Heretics 22Tertullian · ca. 203 · Heretics say the apostles did not know everything, or did not teach everything to all; but Christ taught them fully and promised the Spirit would lead them into all truth, as Acts shows he did.
- Prescription against Heretics 23Tertullian · ca. 203 · Paul's rebuke of Peter shows no new gospel: Paul was received by the apostles, shared their preaching, and rebuked Peter only for a fault of conduct.
- Prescription against Heretics 24Tertullian · ca. 203 · Paul himself adapted his conduct to circumstances, as Peter did; and what Paul heard in paradise could not be told, so no heresy can claim it as a secret doctrine.
- Prescription against Heretics 25Tertullian · ca. 203 · Paul's charge to Timothy to guard the deposit refers to the teaching he had given openly before many witnesses, not to a secret doctrine.
- Prescription against Heretics 26Tertullian · ca. 203 · Christ commanded the apostles to preach openly, and they feared no one; they did not keep a secret rule of faith for a few that differed from what they taught all.
- Prescription against Heretics 27Tertullian · ca. 203 · Heretics claim that the churches received the apostles' teaching wrongly, citing Galatians and Corinthians; but those churches were corrected, and others Paul praised share the same faith.
- Prescription against Heretics 28Tertullian · ca. 203 · If the churches had erred, their errors would differ; the agreement of so many churches in one faith shows it is tradition, not error.
- Prescription against Heretics 29Tertullian · ca. 203 · If the church had erred until the heretics came, all its baptisms, gifts, ministries, and martyrdoms would have been in vain; but truth comes before its copies, and the true doctrine foretold the heresies.
- Prescription against Heretics 30Tertullian · ca. 203 · Marcion, Valentinus, and Apelles were recent, expelled from the church at Rome, and their own innovations prove them later than the truth; they cannot show apostolic authority or apostolic miracles.
- Prescription against Heretics 31Tertullian · ca. 203 · The parable of the wheat and the weeds shows that what was sown first is true and what came later is false.
- Prescription against Heretics 32Tertullian · ca. 203 · Apostolic churches can show a succession of bishops going back to an apostle, as Smyrna from John and Rome from Peter; newer churches are apostolic by sharing the same doctrine, but heresies pass neither test.
- Prescription against Heretics 33Tertullian · ca. 203 · Many heresies were already present or foreshadowed in the apostles' day and condemned by them: denial of the resurrection, Judaizing, forbidding marriage, endless genealogies, the Nicolaitans, docetism, and Simon's magic.
- Prescription against Heretics 34Tertullian · ca. 203 · No heresy in the apostles' day questioned the Creator; Marcion, Apelles, and Valentinus were the first, so they are either condemned with the older heresies or condemned by their lateness.
- Prescription against Heretics 35Tertullian · ca. 203 · The heretics cannot turn these arguments against the church, whose doctrine is earliest and was never condemned but defended by the apostles.
- Prescription against Heretics 36Tertullian · ca. 203 · Anyone may visit the apostolic churches, such as Corinth, Philippi, Ephesus, and Rome, where the apostles taught and died; Rome's faith, shared with Africa, is the one from which the heresies broke away.
- Prescription against Heretics 37Tertullian · ca. 203 · Heretics, not being Christians, have no right to Christian Scripture; the church, as heir of the apostles, holds it by lawful title.
- Prescription against Heretics 38Tertullian · ca. 203 · Corrupt doctrine requires corrupted Scriptures: Marcion cut the text with a knife, Valentinus kept the text but twisted its meaning; the church's Scriptures are unaltered because its doctrine is original.
- Prescription against Heretics 39Tertullian · ca. 203 · Just as poets patch new works out of Virgil and Homer, heretics can build their doctrines out of Scripture; God so arranged the Scriptures that heresies might be possible.
- Prescription against Heretics 40Tertullian · ca. 203 · The devil imitates Christian sacraments in pagan mysteries, as in Mithraism, and likewise twists Scripture into heresy, which is a kind of idolatry.
- Prescription against Heretics 41Tertullian · ca. 203 · Heretics live without discipline: no distinction between catechumens and believers, women who teach and baptize, and careless, shifting ordinations.
- Prescription against Heretics 42Tertullian · ca. 203 · Heretics aim to overthrow believers rather than convert pagans; they respect no authority, and their unity is itself schism, since each follows his own choice.
- Prescription against Heretics 43Tertullian · ca. 203 · Heretics associate with magicians and astrologers and deny that God is to be feared; but where God is feared there is order, discipline, and a united church.
- Prescription against Heretics 44Tertullian · ca. 203 · At the judgment heretics will have no excuse, since Christ warned against false teachers; Tertullian ironically imagines Christ recanting his teaching, and closes by promising treatises against particular heresies.
- Fragment 3 on Genesis (Gen. 2, 7)Hippolytus of Rome · ca. 202-235 · Genesis speaks of one human being, not of three kinds (spiritual, psychic, earthy) as some teach.
- Commentary on the Song of Songs, fragment 11 (Song 2:15)Hippolytus of Rome · ca. 202-235 · The little foxes that spoil the vineyard are the heretics, to be caught while small; Samson's foxes with burning tails foreshadow their judgment.
- Commentary on Daniel 1.22Hippolytus of Rome · ca. 202-204 · Susanna as a teacher of the church: men are urged to imitate Joseph and women Susanna, resisting seducers and heretics and choosing a brief death rather than sin.
- Commentary on Daniel 2.28Hippolytus of Rome · ca. 202-204 · The youths' garments, unharmed in the fire, prove against the heretics that the flesh, sanctified by a holy soul, will rise incorruptible.
- Commentary on Daniel 2.30Hippolytus of Rome · ca. 202-204 · The fourth in the furnace was the Word who spoke through the youths; their hymn shows all creation to be God's servant, against heretics who invent aeons and emanations.
- Antidote for the Scorpion's Sting 1Tertullian · ca. 211–213 · As scorpions strike in the summer heat, heretics such as the Gnostics and Valentinians strike Christians in the heat of persecution, arguing that God does not want martyrdom; Tertullian offers this treatise as an antidote.
- Antidote for the Scorpion's Sting 4Tertullian · ca. 211–213 · By forbidding idolatry, God made room for martyrdom and willed it: whoever keeps his command under violence and dies for it is a soldier fulfilling the oath with which God sealed him.
- Antidote for the Scorpion's Sting 5Tertullian · ca. 211–213 · God is good, so his will is good; martyrdom is good because it frees from idolatry, as painful surgery is good because it heals, and God heals the death brought by Adam's disobedience with remedies that resemble the disease.
- Antidote for the Scorpion's Sting 7Tertullian · ca. 211–213 · When heretics call God a murderer, Tertullian answers from Scripture: Wisdom “slaughters her children” for their life and glory, as God gave up his own Son; the pagans do not question their gods' demands for human sacrifice.
- Antidote for the Scorpion's Sting 10Tertullian · ca. 211–213 · Against the Valentinians, who put the required confession in heaven before celestial powers, Tertullian argues that confession belongs on earth, before human judges, where persecution, betrayal, and death take place.
- Antidote for the Scorpion's Sting 11Tertullian · ca. 211–213 · Christ's sayings about losing one's life, answering before tribunals, and being hated and betrayed describe exactly what persecuted Christians experience, so they cannot be explained away as allegories.
- Antidote for the Scorpion's Sting 15Tertullian · ca. 211–213 · Even if the apostles' words could be twisted, their deaths cannot: Acts and the imperial records show Peter, Stephen, James, and Paul suffering, and Paul himself wished to die for Christ, rebuking any who would dissuade him.
- On the Flesh of Christ 1Tertullian · ca. 206–211 · Those who deny the resurrection of the flesh also deny that Christ had real human flesh; Marcion denied both his flesh and his birth, and Tertullian sets out to examine them.
- On the Flesh of Christ 2Tertullian · ca. 206–211 · Marcion cut the whole nativity story out of the Gospel to deny Christ's flesh; having abandoned the faith handed down, he has no authority to do so.
- On the Flesh of Christ 3Tertullian · ca. 206–211 · Birth was neither impossible nor dangerous for God: he can become man and remain God, as angels took real bodies and the Spirit a real dove's body without ceasing to be what they were.
- On the Flesh of Christ 4Tertullian · ca. 206–211 · Marcion scorns human birth as disgusting, but Christ loved and redeemed man, birth and flesh included; the “foolishness” God chose is precisely a God born of a virgin in the flesh.
- On the Flesh of Christ 5Tertullian · ca. 206–211 · A crucified, dead, and risen God is the “foolishness” of the faith: it is credible because absurd, certain because impossible; and it is only true if Christ had real flesh, as he showed after the resurrection.
- On the Flesh of Christ 6Tertullian · ca. 206–211 · Apelles granted Christ real flesh taken from the stars, but not birth; yet angels took flesh without birth because they did not come to die, whereas Christ came to die and so had to be born.
- On the Flesh of Christ 7Tertullian · ca. 206–211 · Christ's saying “Who is my mother?” does not deny his birth: his mother and brothers really came, and he rebuked their unbelief and preferred those who hear God's word.
- On the Flesh of Christ 8Tertullian · ca. 206–211 · The followers of Apelles call earthly flesh shameful, but by their own myth the heavens too are tainted; Paul's “man from heaven” refers to Christ's Spirit, not to a heavenly flesh.
- On the Flesh of Christ 9Tertullian · ca. 206–211 · Christ's body showed every mark of earthly flesh; he was taken for an ordinary man, was hungry, thirsty, wept, feared death, was insulted and bled, which a heavenly flesh could not have done.
- On the Flesh of Christ 10Tertullian · ca. 206–211 · Against those who say Christ's soul was turned into flesh: he took a real soul like ours in order to save ours, so it was not made flesh, nor his flesh made of soul.
- On the Flesh of Christ 11Tertullian · ca. 206–211 · Christ did not turn his soul into flesh in order to make souls visible; he showed a real human soul by clothing it with real flesh.
- On the Flesh of Christ 13Tertullian · ca. 206–211 · Things take the name of what they become, yet Christ speaks separately of “my soul” and “my flesh”; so in him soul and flesh remained two distinct substances.
- On the Flesh of Christ 14Tertullian · ca. 206–211 · Christ did not take an angel's nature: he came to save man, not angels, and though called “the angel of great counsel” he is the Lord himself, not a messenger like the prophets.
- On the Flesh of Christ 15Tertullian · ca. 206–211 · Scripture everywhere calls Christ a man; the Valentinian objections to his earthly flesh are the same as the heathen's, and our flesh's resurrection simply awaits Christ's final victory.
- On the Flesh of Christ 16Tertullian · ca. 206–211 · Christ did not abolish his flesh as sinful; he took our flesh and abolished sin in it, being in the likeness of sinful flesh without sin, just as Adam was made flesh without a man's seed.
- On the Flesh of Christ 19Tertullian · ca. 206–211 · John 1:13, read as “he was born … of God”, denies only that Christ was conceived by intercourse, not that he took flesh from Mary's womb; otherwise the Spirit entered the womb for nothing.
- On the Flesh of Christ 20Tertullian · ca. 206–211 · Scripture says Christ was born “of” Mary and “made of a woman”; the psalm's “you tore me from my mother's womb” and the breasts he sucked prove his flesh came from hers.
- On the Flesh of Christ 21Tertullian · ca. 206–211 · If Christ took nothing from Mary, Isaiah's prophecy, the angel's announcement, Elizabeth's “fruit of your womb”, and the promise of a son of David are all emptied of meaning.
- On the Flesh of Christ 22Tertullian · ca. 206–211 · Matthew's genealogy and Paul's “seed of David according to the flesh” and “seed of Abraham” show that Christ's flesh was the same as that of Abraham, David, Mary, and Adam.
- On the Flesh of Christ 23Tertullian · ca. 206–211 · Mary's virginal conception and real childbirth are the “sign spoken against”; she truly bore Christ from her own flesh, and her womb was truly opened in giving birth.
- On the Flesh of Christ 24Tertullian · ca. 206–211 · The prophets and apostles already struck at each heresy about Christ's flesh; the one Christ who suffered in the flesh is the same who will return in that flesh.
- Against the Valentinians 1Tertullian · ca. 206–208 · The Valentinians, like the Eleusinian mysteries, hide their teaching behind silence and fine names, persuading before they teach, whereas truth persuades by teaching.
- Against the Valentinians 2Tertullian · ca. 206–208 · The Valentinians despise the church as simple, but Christ joined simplicity and wisdom, and the simple, like the dove, know God better than the cunning serpent.
- Against the Valentinians 3Tertullian · ca. 206–208 · Truth hides nothing; the Valentinian myth of Aeons and marriages is a nursery tale, the “endless genealogies” Paul condemned, and exposing it is already refuting it.
- Against the Valentinians 4Tertullian · ca. 206–208 · Valentinus, passed over for a bishopric, broke with the church; his followers Ptolemy, Heracleon, Secundus, Mark, and others each changed his system, calling their own inventions revelation.
- Against the Valentinians 5Tertullian · ca. 206–208 · Tertullian's account is not invented: Justin, Miltiades, Irenaeus, and Proculus had already exposed and refuted these heretics.
- Against the Valentinians 7Tertullian · ca. 206–208 · Tertullian mocks the Valentinian heavens and recounts the first eight Aeons: Bythos and Sige, who produce Nus and Truth, who produce the Word and Life, who produce Man and Church.
- Against the Valentinians 8Tertullian · ca. 206–208 · Tertullian lists the ten and twelve further Aeons that make up the thirtyfold Pleroma and mocks their pompous names.
- Against the Valentinians 9Tertullian · ca. 206–208 · Only Nus knows the Father; Sophia, the youngest Aeon, rushes to search him out and nearly dissolves, until she meets Horos (Limit), who stops her.
- Against the Valentinians 10Tertullian · ca. 206–208 · In another version Sophia bears a formless daughter by herself; from her grief, terror, and ignorance matter begins; the Father sends Horos, who restores Sophia and casts her Enthymesis out of the Pleroma.
- Against the Valentinians 11Tertullian · ca. 206–208 · To steady the Pleroma, Nus emits Christ and the Holy Spirit, who teach the Aeons about their marriages and about how the Father can and cannot be known.
- Against the Valentinians 12Tertullian · ca. 206–208 · Made all alike, the Aeons sing to the Father and pool their best qualities to form Jesus, the Saviour, with angels as his escort; Tertullian compares him to a patchwork.
- Against the Valentinians 13Tertullian · ca. 206–208 · Tertullian sums up the first act of the Valentinian drama inside the Pleroma and turns to what happened outside it.
- Against the Valentinians 14Tertullian · ca. 206–208 · Sophia's cast-out Enthymesis, now called Achamoth, is given form by Christ, seeks his light, is stopped by Horos, and falls into grief, fear, bewilderment, ignorance, and a longing to turn back.
- Against the Valentinians 15Tertullian · ca. 206–208 · In the Valentinian myth the waters come from Achamoth's tears, the soul from her turning back, the elements from her fear, and light from her laughter; Tertullian mocks each.
- Against the Valentinians 16Tertullian · ca. 206–208 · The Saviour (Soter), sent with his angels, gives Achamoth form in knowledge and turns her passions into the two lower substances; this is the matter that Hermogenes also assumed.
- Against the Valentinians 17Tertullian · ca. 206–208 · Aroused by the sight of the Saviour's angels, Achamoth conceives and bears the spiritual kind, alongside the material and psychic kinds born of her passion and conversion.
- Against the Valentinians 18Tertullian · ca. 206–208 · Achamoth forms from the psychic substance the Demiurge, whom the Valentinians identify with the church's God, the Creator, and who works as her unknowing puppet.
- Against the Valentinians 19Tertullian · ca. 206–208 · The Valentinians make Achamoth, the Demiurge, and the archangels images of the higher Aeons, a set of likenesses so ill-matched that Tertullian laughs at the painter.
- Against the Valentinians 20Tertullian · ca. 206–208 · The Demiurge builds this world and seven heavens, called Sabbath after his seventh seat; the Valentinians even put Paradise with its trees above the third heaven.
- Against the Valentinians 21Tertullian · ca. 206–208 · The Valentinians give Sophia (Achamoth) many names, even Holy Spirit; and their Demiurge, knowing he had been made, absurdly claims to be the only God.
- Against the Valentinians 22Tertullian · ca. 206–208 · The Valentinians derive the devil and evil spirits from Achamoth's grief, call him the World-ruler, and rank him above the Creator in knowledge.
- Against the Valentinians 23Tertullian · ca. 206–208 · Tertullian sets out the Valentinian order of powers (Pleroma, Achamoth, Demiurge, devil) and mocks the idea that air and fire came from Sophia's sorrow and fever.
- Against the Valentinians 24Tertullian · ca. 206–208 · The Valentinian Demiurge makes man from fluid matter, which Tertullian says must be Sophia's mucus, and gives him an earthy “image”, a psychic “likeness”, and a covering of flesh.
- Against the Valentinians 25Tertullian · ca. 206–208 · Achamoth secretly passes spiritual seed through the Demiurge's breath into Adam; so the Valentinian man has four parts, spiritual, psychic, earthy, and fleshly.
- Against the Valentinians 26Tertullian · ca. 206–208 · The Valentinians teach that flesh perishes, the psychic may be saved, and the spiritual is saved by nature; their Saviour had no material body, which denies salvation to our flesh.
- Against the Valentinians 27Tertullian · ca. 206–208 · The Valentinian Christ passed through Mary without being born of her, received the Saviour at baptism, and lost him before the passion; so only a psychic Christ suffered.
- Against the Valentinians 28Tertullian · ca. 206–208 · In the Valentinian myth the Demiurge, who did not understand his own prophets, welcomes the Saviour like the centurion of the gospel and learns that he will take his mother's place.
- Against the Valentinians 29Tertullian · ca. 206–208 · The Valentinians divide mankind into three natures descended from Cain (earthy, lost), Abel (psychic, uncertain), and Seth (spiritual, saved by nature).
- Against the Valentinians 30Tertullian · ca. 206–208 · Believing themselves saved by nature, the Valentinians neglect discipline, explain away martyrdom, and make union with a woman a sacred mystery, while the church must work out its salvation.
- Against the Valentinians 31Tertullian · ca. 206–208 · At the end, the Valentinians say, Achamoth will enter the Pleroma as the Saviour's bride and the Demiurge will move up into her place.
- Against the Valentinians 32Tertullian · ca. 206–208 · In the Valentinian end, flesh perishes, psychic souls stay with the Demiurge, and the spiritual become brides of angels in the Pleroma; Tertullian prefers the Creator's promise, where there is no marrying.
- Against the Valentinians 33Tertullian · ca. 206–208 · Some of Ptolemy's followers gave Bythos two consorts, Thought and Will, from whom came Monogenes and Truth.
- Against the Valentinians 34Tertullian · ca. 206–208 · Some Valentinians make Bythos sexless, others both male and female.
- Against the Valentinians 35Tertullian · ca. 206–208 · Other Valentinians put an earlier Ogdoad of abstract Aeons before Bythos.
- Against the Valentinians 36Tertullian · ca. 206–208 · Some Valentinians derive the first eight Aeons all at once from the Forefather's acts of thinking and bringing forth.
- Against the Valentinians 37Tertullian · ca. 206–208 · Another Valentinian teacher begins with Solitude, Unity, Singularity, and Union, which Tertullian notes are all the same thing.
- Against the Valentinians 38Tertullian · ca. 206–208 · Secundus divides the first eight Aeons into a right and a left Tetrad, light and darkness, and derives the fallen power from their fruits.
- Against the Valentinians 39Tertullian · ca. 206–208 · The Valentinians disagree even about the origin of Jesus, and their doctrines have grown wild into the many sects of the Gnostics.
- Against Marcion 1.1Tertullian · 207/208 (third edition, completed later) · Tertullian explains that this is the third edition of his work, paints Marcion's homeland Pontus as a land of savagery, and declares Marcion a heretic because his teaching is newer than the faith he once held.
- Against Marcion 1.2Tertullian · 207/208 (third edition, completed later) · Marcion, troubled by the problem of evil and misreading Jesus' saying about good and bad trees and Isaiah's “I create evil,” split God into an evil Creator and a new good god revealed in Christ.
- Against Marcion 1.5Tertullian · 207/208 (third edition, completed later) · If two gods are admitted, there is no reason not to admit many; two equal gods would be pointless and would make worship itself impossible to get right.
- Against Marcion 1.6Tertullian · 207/208 (third edition, completed later) · Marcion's two gods are in fact unequal (a harsh judge and a merely good god), but if both are truly God, neither can be less than the other, so inequality between them is impossible too.
- Against Marcion 1.7Tertullian · 207/208 (third edition, completed later) · That Scripture calls others “gods” proves nothing: supreme greatness belongs to God's eternal substance, not to the name, and so two gods can be neither equal nor unequal.
- Against Marcion 1.8Tertullian · 207/208 (third edition, completed later) · The Marcionites boast of a “new” god, but a new god can only be a false one, since the true God is eternal and has neither beginning nor end.
- Against Marcion 1.9Tertullian · 207/208 (third edition, completed later) · Marcion's god, unknown until Christ, is at best uncertain; and since both gods are claimed to share the same divine nature, the uncertain one must be tested by the pattern of the known Creator, who was never unknown.
- Against Marcion 1.10Tertullian · 207/208 (third edition, completed later) · The Creator has been known since creation, not only since Moses: every human soul naturally speaks of God, so he was never unknown, even in Pontus.
- Against Marcion 1.11Tertullian · 207/208 (third edition, completed later) · A god who created nothing, owns nothing, and has left no works by which to be known cannot be proved God; if Marcion's god wished to be known, he should have made himself known through works greater than the Creator's.
- Against Marcion 1.12Tertullian · 207/208 (third edition, completed later) · A god without works would exist without purpose, which is unworthy of God; and by demanding faith while giving no works to ground it, he would be both impudent and malicious.
- Against Marcion 1.13Tertullian · 207/208 (third edition, completed later) · The Marcionites scorn the world as unworthy of God, yet even pagan philosophers found it so splendid that they made its elements into gods, and the smallest flower or shell refutes them.
- Against Marcion 1.14Tertullian · 207/208 (third edition, completed later) · Even tiny creatures show the Creator's skill; Marcion's own Christ loved the Creator's man and uses the Creator's water, oil, milk, honey, and bread in his sacraments, and the Marcionites themselves live on the Creator's world.
- Against Marcion 1.15Tertullian · 207/208 (third edition, completed later) · Marcion's god has no visible world of his own; and if he made one, the place and matter it required would themselves be gods, so that Marcion's system actually implies nine gods, not two.
- Against Marcion 1.16Tertullian · 207/208 (third edition, completed later) · Creation is full of contrasting pairs, so the invisible world belongs to the same Creator as the visible one, not to a god who has made nothing that can be seen.
- Against Marcion 1.17Tertullian · 207/208 (third edition, completed later) · Saying that Marcion's god saved mankind proves nothing until his existence is shown from works; and a good god who waited so long to reveal himself would be either ignorant, hesitant, powerless, or unwilling.
- Against Marcion 1.18Tertullian · 207/208 (third edition, completed later) · Marcion's god has no works by which to be known and no prophets to proclaim him; if Marcion simply devised him, he is no more a god than the deities invented by Roman kings and emperors.
- Against Marcion 1.19Tertullian · 207/208 (third edition, completed later) · Marcion's god appeared only in the reign of Antoninus Pius, over a century after Christ, and was born of Marcion's own Antitheses, which set the gospel against the law; so Christ did not reveal him.
- Against Marcion 1.20Tertullian · 207/208 (third edition, completed later) · Paul's rebuke of Peter concerned conduct, not doctrine; the apostles agreed on one gospel, and Paul's attack on Jewish ceremonies in Galatians only carries out what the Creator himself had foretold through the prophets.
- Against Marcion 1.21Tertullian · 207/208 (third edition, completed later) · The apostolic churches argued about conduct, never about which God to worship; their unbroken tradition confesses only the Creator, so Marcion's god is his own invention.
- Against Marcion 1.22Tertullian · 207/208 (third edition, completed later) · Real goodness in God must be natural and eternal, acting as soon as there is need; a god who let the human race suffer and perish for ages before helping would be malicious, like a doctor who lets a disease worsen to earn a bigger fee.
- Against Marcion 1.23Tertullian · 207/208 (third edition, completed later) · True goodness is rational and just: it serves its own first and never wrongs another; Marcion's god, stealing the Creator's man like a kidnapper stealing another's slave, shows a goodness that is irrational and unjust.
- Against Marcion 1.24Tertullian · 207/208 (third edition, completed later) · Marcion's god saves only a few, and saves only their souls, abandoning the flesh that bears baptism, celibacy, and martyrdom; and he leaves his followers suffering under the Creator's hand, so his goodness is not perfect.
- Against Marcion 1.25Tertullian · 207/208 (third edition, completed later) · A god of goodness alone, free of all feeling, is the idle god of Epicurus; yet by willing to save mankind Marcion's god already shows desire, care, and rivalry, and so must have the other emotions Marcion denies him.
- Against Marcion 1.26Tertullian · 207/208 (third edition, completed later) · A god who forbids sin but never judges or punishes it in effect permits it; true goodness must hate and punish evil in order to protect the good.
- Against Marcion 1.27Tertullian · 207/208 (third edition, completed later) · A god who forbids sin but never punishes it invites every vice; the Marcionites themselves still fear sin, and their teaching that sinners are “cast away” implies a judgment after all.
- Against Marcion 1.28Tertullian · 207/208 (third edition, completed later) · Marcion's god hands sinners over to the Creator's fire, and his baptism makes no sense: he forgives sins he never charged, frees from a death he never imposed, and washes flesh he will not save.
- Against Marcion 1.29Tertullian · 207/208 (third edition, completed later) · Marcion baptized only the celibate and those who divorced, condemning marriage; Tertullian answers that marriage is good, blessed by the Creator, and that celibacy is better only as a free choice, while abolishing marriage would destroy both holiness and the human race.
- Against Marcion 2.1Tertullian · 207/208 (third edition, completed later) · Book 2 turns from Marcion's false god to the defence of the true God, the Creator, who ought to be worshipped rather than put on trial.
- Against Marcion 2.2Tertullian · 207/208 (third edition, completed later) · Heretics put the Creator on trial because they cannot grasp him, like blind men wishing for a gentler sun; but Scripture teaches that God's ways are beyond human judgment, and even Adam, the first to choose his own opinion over God's, never blamed his Maker.
- Against Marcion 2.3Tertullian · 207/208 (third edition, completed later) · The Creator's goodness is eternal: before anything existed he willed to make a world through which he could be known, so his goodness is older than time itself, unlike the late-arriving goodness of Marcion's god.
- Against Marcion 2.4Tertullian · 207/208 (third edition, completed later) · The Creator's goodness shows in the whole creation, made through his Word and pronounced good, and above all in man, formed in God's image, given dominion, a helper, and a law with a kind warning attached.
- Against Marcion 2.5Tertullian · 207/208 (third edition, completed later) · To the Marcionite charge that a good, all-knowing, all-powerful God would have prevented the fall, Tertullian answers that God's works prove all three attributes, and that the fall came from the free will God gave man as the very mark of his image.
- Against Marcion 2.6Tertullian · 207/208 (third edition, completed later) · God rightly made man free: only a free being could truly be God's image, possess goodness as its own, resist evil, and deserve reward or punishment; so the fall is man's fault, not God's.
- Against Marcion 2.7Tertullian · 207/208 (third edition, completed later) · Having given man free will, God rightly did not snatch it back to prevent the fall; had he done so, Marcion would have called him fickle and faithless.
- Against Marcion 2.9Tertullian · 207/208 (third edition, completed later) · The soul is God's “breath,” not his Spirit: an image of God, free and rational, but not incapable of sin as God is; so its sin comes from its free choice, not from God, who forbade sin and warned of death.
- Against Marcion 2.10Tertullian · 207/208 (third edition, completed later) · The devil was created a good angel and became evil by his own free choice, as Ezekiel's lament over the prince of Tyre shows; God delays his destruction so that man, by the same free will, may defeat him and return to paradise.
- Against Marcion 2.11Tertullian · 207/208 (third edition, completed later) · God's severity after the fall (pain in childbirth, the cursed ground, death) followed his original goodness as a response to sin; justice is not evil but the safeguard of goodness.
- Against Marcion 2.12Tertullian · 207/208 (third edition, completed later) · Goodness and justice cannot be split between two gods: from the first days of creation the Creator's justice was at work, separating light from darkness and ordering every part of the world.
- Against Marcion 2.13Tertullian · 207/208 (third edition, completed later) · Once evil entered the world, God's justice became the guardian of goodness: the fear of judgment keeps people from evil, and a God who can both reward and punish is to be loved as Father and feared as Lord.
- Against Marcion 2.14Tertullian · 207/208 (third edition, completed later) · When God says “I create evil,” he means the evils of punishment, which are just, not the evils of sin, which come from the devil; the flood, the plagues of Egypt, and other judgments were deserved.
- Against Marcion 2.16Tertullian · 207/208 (third edition, completed later) · Anger and jealousy in God are the just instruments of a good judge, like a surgeon's tools; God's feelings share names with ours but, like his “hands” and “eyes,” exist in him in a divine, incorruptible way.
- Against Marcion 2.17Tertullian · 207/208 (third edition, completed later) · The Creator's judgments serve his goodness: he sends rain on good and evil, spares the repentant (Nineveh, Hezekiah, David), and gave laws of justice and kindness long before any pagan lawgiver.
- Against Marcion 2.18Tertullian · 207/208 (third edition, completed later) · The law of “eye for eye” was meant to restrain violence by the fear of immediate requital; the food laws taught self-control and prepared for fasting; and the sacrifices kept an idolatry-prone people bound to the true God.
- Against Marcion 2.19Tertullian · 207/208 (third edition, completed later) · The law kept Israel mindful of God in every part of life, and the prophets taught justice, mercy, and care for the poor, while the Psalms promise blessing to the righteous: proof of a supremely good God.
- Against Marcion 2.20Tertullian · 207/208 (third edition, completed later) · Marcionites accuse the Creator of theft for telling the Hebrews to take the Egyptians' gold and silver, but it was modest back pay for generations of unpaid slave labour and murdered children.
- Against Marcion 2.21Tertullian · 207/208 (third edition, completed later) · Carrying the ark around Jericho on the sabbath did not contradict the sabbath law, which forbids ordinary human work, not sacred work commanded by God.
- Against Marcion 2.24Tertullian · 207/208 (third edition, completed later) · When Scripture says God “repented” of making Saul king or of destroying Nineveh, it does not mean God erred; it means a just change of sentence in response to changing human conduct, since God “is not a man, that he should repent.”
- Against Marcion 2.25Tertullian · 207/208 (third edition, completed later) · God's questions to Adam and Cain were not ignorance but invitations to confess, and his “going down” to Sodom was a threat, not uncertainty; Marcion's own god also “came down.”
- Against Marcion 2.26Tertullian · 207/208 (third edition, completed later) · God swears by himself because there is no other god to swear by; and when he told Moses “let me alone” to destroy Israel, he was inviting Moses to intercede, prefiguring Christ.
- Against Marcion 2.27Tertullian · 207/208 (third edition, completed later) · God's human-like actions in the Old Testament belong to the Son, the Word who from the beginning dealt with patriarchs and prophets and was preparing to become man; the invisible Father is never seen, and God's humility is the means of human salvation.
- Against Marcion 2.28Tertullian · 207/208 (third edition, completed later) · Tertullian turns Marcion's method back on him: every charge made against the Creator — ignorance, change of mind, repentance, fraud, cruelty — can be made against Marcion's own god.
- Against Marcion 2.29Tertullian · 207/208 (third edition, completed later) · Marcion's Antitheses, which set Christ's mercy against the Creator's severity, actually show one God who is both good and just, gentler once his people had been trained; the world itself is built of harmonized opposites made by one Creator.
- Against Marcion 3.1Tertullian · 207/208 (third edition, completed later) · Tertullian begins his rewritten third book: having shown there is no god but the Creator, he will now prove that Christ belongs to the Creator, which also excludes Marcion's god.
- Against Marcion 3.2Tertullian · 207/208 (third edition, completed later) · A son should be acknowledged by his father and a messenger by his sender beforehand; nothing from God is sudden, so Marcion's unannounced Christ is suspect.
- Against Marcion 3.3Tertullian · 207/208 (third edition, completed later) · Miracles alone cannot prove Marcion's Christ, since Christ himself warned that false Christs would work signs, and the Creator's works came first.
- Against Marcion 3.4Tertullian · 207/208 (third edition, completed later) · Marcion's god came at an absurd time, too late to correct the Creator and too early to forestall the Creator's Christ, and so shows himself inconsistent.
- Against Marcion 3.6Tertullian · 207/208 (third edition, completed later) · The Jews' rejection of Jesus does not prove he was a stranger to their God, for the Creator's prophets foretold that they would fail to recognize their own Christ.
- Against Marcion 3.8Tertullian · 207/208 (third edition, completed later) · If Christ's flesh was a phantom, as Marcion holds, then his works, sufferings, death, and resurrection were unreal, and our faith and resurrection are empty.
- Against Marcion 3.9Tertullian · 207/208 (third edition, completed later) · The angels who ate with Abraham had real, though unborn, flesh; only Christ needed to be born, since only he was to die; so they give Marcion no precedent for a phantom Christ.
- Against Marcion 3.10Tertullian · 207/208 (third edition, completed later) · If Marcion's god despised flesh, he should also have scorned its likeness; by feigning flesh he honors it, and the Creator could appear without flesh when he chose.
- Against Marcion 3.11Tertullian · 207/208 (third edition, completed later) · Marcion denied Christ's real flesh to avoid his birth, but a real birth is no more unworthy of God than a real death; if Christ had flesh he was born, as the prophets foretold.
- Against Marcion 3.15Tertullian · 207/208 (third edition, completed later) · The title “Christ” belongs to the Creator's plan and means “anointed,” which requires a body; Marcion's god borrowing it would be both inconsistent and deceitful.
- Against Marcion 3.16Tertullian · 207/208 (third edition, completed later) · The name Jesus, given to Joshua who led Israel into the promised land, was a figure of the Creator's Christ; both names therefore belong to the Creator's Christ.
- Against Marcion 3.21Tertullian · 207/208 (third edition, completed later) · The calling of all nations, not merely of proselytes, was foretold for the last days, when the law would go out from Zion and swords be beaten into ploughshares; this is fulfilled in Christ.
- Against Marcion 3.24Tertullian · 207/208 (third edition, completed later) · Tertullian describes the thousand-year kingdom in a heavenly Jerusalem after the resurrection, then the heavenly kingdom, and shows that the Creator promised both earthly and heavenly blessings.
- Against Marcion 4.1Tertullian · 207/208 (third edition, completed later) · Opening his examination of Marcion's gospel, Tertullian turns Marcion's Antitheses against him: the Creator himself foretold a new law and covenant, and contrasts in his works point to one God, not two.
- Against Marcion 4.2Tertullian · 207/208 (third edition, completed later) · The gospels rest on apostles (Matthew, John) and apostolic men (Mark, Luke); Marcion's gospel, a cut-down Luke with no author's name, lacks the apostolic authority even Paul sought.
- Against Marcion 4.3Tertullian · 207/208 (third edition, completed later) · Paul's rebuke of Peter concerned conduct, not doctrine; if the apostolic gospel was wholly corrupted, Marcion has no true gospel either, and if his agrees with ours, ours is apostolic too.
- Against Marcion 4.4Tertullian · 207/208 (third edition, completed later) · Truth comes before its corruption; Marcion once held the church's gospel and wrote the Antitheses against it, which proves the church's Luke is older than his altered version.
- Against Marcion 4.5Tertullian · 207/208 (third edition, completed later) · The apostolic churches have held Luke's gospel, with Matthew, Mark, and John, from the beginning; Marcion's version is known only in his own late churches, so it is the altered one.
- Against Marcion 4.6Tertullian · 207/208 (third edition, completed later) · Tertullian sets his test: whatever in Marcion's own gospel shows Christ fulfilling the Creator's law, prophecies, and character proves Christ is the Creator's.
- Against Marcion 4.7Tertullian · 207/208 (third edition, completed later) · Marcion's Christ begins at Capernaum, in the Galilee Isaiah foretold; he teaches in the synagogue without opposing the law, and the demon who names him Holy One recognizes the Creator's Christ.
- Against Marcion 4.8Tertullian · 207/208 (third edition, completed later) · Christ bears the Creator's name Nazarene, has a real body that was seized at Nazareth and heals by touch, and is confessed by demons who fear the Creator's Son, as Isaiah foretold.
- Against Marcion 4.9Tertullian · 207/208 (third edition, completed later) · The call of fishermen fulfills Jeremiah; Christ's cleansing of the leper and his command to show himself to the priest confirm the law, as Elisha's cure of Naaman prefigured.
- Against Marcion 4.10Tertullian · 207/208 (third edition, completed later) · Healing the paralytic and forgiving sins fulfills Isaiah; the title Son of Man, from Daniel, means Christ was born of a human mother, a virgin, and so had a real body.
- Against Marcion 4.11Tertullian · 207/208 (third edition, completed later) · The call of Levi, the question of fasting, Christ as bridegroom, and the sayings on new wine and patches all show Christ fulfilling the Creator's law and prophets, not separating from a foreign god.
- Against Marcion 4.12Tertullian · 207/208 (third edition, completed later) · In the sabbath controversies Christ did not destroy the Creator's sabbath but fulfilled it, allowing the relief of hunger as David did and doing God's work of saving life, as Elisha had done.
- Against Marcion 4.15Tertullian · 207/208 (third edition, completed later) · The woes on the rich, the full, the laughing, and the praised are the Creator's own warnings from the law and prophets; the same God who blesses the poor rebukes the rich, so there is one God, not two.
- Against Marcion 4.16Tertullian · 207/208 (third edition, completed later) · Love of enemies, turning the other cheek, giving to all who ask, and the Golden Rule are the Creator's own law brought to fulfillment by Christ; a god who does not avenge would command patience in vain.
- Against Marcion 4.17Tertullian · 207/208 (third edition, completed later) · Tertullian argues that Christ's teaching on lending, mercy, judging, and being called “Lord” in Luke 6 continues the Creator's law and prophets, and mocks Marcion's god as a eunuch who forbids marriage yet claims sons.
- Against Marcion 4.18Tertullian · 207/208 (third edition, completed later) · The centurion's faith, the raising of the widow's son, John the Baptist's question, and the sinful woman who anointed Jesus all show that Christ belonged to the Creator and had a real body.
- Against Marcion 4.19Tertullian · 207/208 (third edition, completed later) · The women who served Jesus, his warnings about hearing, and his saying “Who is my mother?” all fit the Creator's prophecies, and the last shows that Jesus really had a mother and brothers.
- Against Marcion 4.20Tertullian · 207/208 (third edition, completed later) · Christ's stilling of the storm, his victory over the legion of demons, and his healing of the bleeding woman all show him to be the Creator's Christ, with a real body, fulfilling rather than opposing the law.
- Against Marcion 4.21Tertullian · 207/208 (third edition, completed later) · The sending of the Twelve, the feeding of the five thousand, Peter's confession, and Christ's sayings on losing one's life and being ashamed of him all belong to the Creator's Christ, who truly took flesh and suffered.
- Against Marcion 4.22Tertullian · 207/208 (third edition, completed later) · The Transfiguration, where Christ appears in glory with Moses and Elijah and the Father's voice commands “hear him,” shows that Christ is the one foretold by the Creator's law and prophets, not their destroyer.
- Against Marcion 4.23Tertullian · 207/208 (third edition, completed later) · Christ's rebuke of unbelief, his love for children, his gentleness toward the Samaritans, and his hard sayings to would-be followers all fit the Creator, who had long dealt with Israel, blessed marriage and children, and gave the laws of priesthood and vows.
- Against Marcion 4.24Tertullian · 207/208 (third edition, completed later) · The mission of the seventy, with its instructions on travel, greetings, wages, the nearness of the kingdom, and power over snakes and scorpions, follows patterns set by the Creator in the Exodus, in Elisha, and in Isaiah.
- Against Marcion 4.25Tertullian · 207/208 (third edition, completed later) · Christ's thanksgiving that things hidden from the wise are revealed to little ones, his claim that all things were delivered to him, and his answer to the lawyer about eternal life all point to the Creator, who hid and promised to reveal through his Christ.
- Against Marcion 4.26Tertullian · 207/208 (third edition, completed later) · The Lord's Prayer, the teaching on asking and knocking, the casting out of demons “by the finger of God,” and the blessing of those who hear God's word all point to the Creator as the Father to whom Christ taught his disciples to pray.
- Against Marcion 4.27Tertullian · 207/208 (third edition, completed later) · Christ's own apparent inconsistencies and his rebukes of the Pharisees and lawyers over washing, tithes, honors, burdens, the prophets' tombs, and the key of knowledge show that he upheld the Creator's law rather than attacking it.
- Against Marcion 4.28Tertullian · 207/208 (third edition, completed later) · Christ's warnings against hypocrisy, his call to fear the one who can cast into Gehenna and to confess him before men, and his refusal to divide an inheritance all fit the Creator, who judges and who inspired Balaam and Moses.
- Against Marcion 4.29Tertullian · 207/208 (third edition, completed later) · Christ's teaching on anxiety, watchfulness, the faithful steward, the fire he came to cast, and just judgment all point to the Creator who provides, judges, and repays.
- Against Marcion 4.30Tertullian · 207/208 (third edition, completed later) · Christ's defense of healing on the sabbath, the parables of the mustard seed and the leaven, and the shut door of judgment all belong to the Creator, who both rules the kingdom and judges.
- Against Marcion 4.31Tertullian · 207/208 (third edition, completed later) · Christ's command to invite the poor and his parable of the great dinner follow the Creator's long history of inviting Israel through the fathers and prophets and then calling the gentiles in their place.
- Against Marcion 4.32Tertullian · 207/208 (third edition, completed later) · The parables of the lost sheep and the lost coin fit only the Creator, to whom man belongs and who long ago said he prefers a sinner's repentance to his death.
- Against Marcion 4.33Tertullian · 207/208 (third edition, completed later) · Christ's sayings on God and mammon, on the Pharisees' self-justification, and on the law and the prophets lasting until John show one God, the Creator, whose law is fulfilled rather than destroyed.
- Against Marcion 4.34Tertullian · 207/208 (third edition, completed later) · Tertullian argues that Christ's saying on divorce and remarriage forbids putting away a wife in order to marry another, allows divorce for adultery as Moses did, and was aimed at Herod's unlawful marriage; the parable of the rich man and Lazarus likewise upholds Moses and the prophets.
- Against Marcion 4.35Tertullian · 207/208 (third edition, completed later) · Christ's warnings about causing stumbling, his teaching on rebuke and forgiveness, the healing of the ten lepers, and his sayings on the kingdom and the days of Noah and Lot all follow the Creator's law and prophets.
- Against Marcion 4.36Tertullian · 207/208 (third edition, completed later) · The parables of the persistent widow and of the Pharisee and the publican, the rich young ruler, and the blind man who called Jesus “son of David” all show that Christ taught prayer to, and obedience toward, the Creator, and was truly David's descendant.
- Against Marcion 4.37Tertullian · 207/208 (third edition, completed later) · Zacchaeus fulfilled Isaiah's commands of mercy and was saved, Christ came to save the whole man, flesh as well as soul, and the parable of the entrusted money shows a God who judges.
- Against Marcion 4.38Tertullian · 207/208 (third edition, completed later) · Christ's questions about John's baptism, his answer about Caesar's coin, his reply to the Sadducees on marriage and the resurrection, and his words on David's son and Lord all belong to the Creator's Christ.
- Against Marcion 4.39Tertullian · 207/208 (third edition, completed later) · The false Christs, the signs of the end, the persecutions of the disciples, and the coming of the Son of Man in Luke 21 all follow the prophets, so that both the troubles before his coming and the blessings after it belong to the Creator's Christ.
- Against Marcion 4.40Tertullian · 207/208 (third edition, completed later) · Christ chose the Passover, was betrayed and sold as the prophets foretold, and at the Last Supper called the bread his body and the cup his blood, which shows that he had a real body of flesh and blood.
- Against Marcion 4.41Tertullian · 207/208 (third edition, completed later) · Christ's woe on his betrayer, his foretelling of Peter's denial, and his answers before the council about the Son of Man and the Son of God show him to be the Creator's Christ, foretold by Daniel and David.
- Against Marcion 4.42Tertullian · 207/208 (third edition, completed later) · Christ's trial before Pilate and Herod, his silence, his crucifixion between criminals, the darkening of the sun, and his death and burial all fulfill the psalms and prophets and prove that he had a real body.
- Against Marcion 4.43Tertullian · 207/208 (third edition, completed later) · The burial, the women at the tomb, the road to Emmaus, and the risen Christ's showing of his hands and feet all fulfill the prophets and prove his real body, so that the Christ of Marcion's own gospel is the Creator's Christ.
- Against Marcion 5.1Tertullian · 207/208 (third edition, completed later) · Tertullian demands that Marcion show where his apostle Paul comes from, argues that Paul was foretold in the Creator's Scriptures and attested by Acts, and promises to prove from Paul's own letters that he preached no other god.
- Against Marcion 5.2Tertullian · 207/208 (third edition, completed later) · Galatians attacks the old law, not the Creator: the dispute there was only whether the Creator's law still bound believers, and Paul's “no other gospel” and his agreement with Acts show he preached no new god.
- Against Marcion 5.3Tertullian · 207/208 (third edition, completed later) · Paul's visit to Jerusalem, his yielding for a time to Jewish scruples, and his rebuke of Peter concerned only the law, and his teaching on faith, curse, and blessing belongs to the Creator, Abraham's God.
- Against Marcion 5.4Tertullian · 207/208 (third edition, completed later) · Working through Galatians 3–6, Tertullian argues that the promise to Abraham, the fullness of time, the end of the old observances, the allegory of the two sons, and the law of love all belong to the Creator, and that Paul's scars show Christ's flesh was real.
- Against Marcion 5.5Tertullian · 207/208 (third edition, completed later) · The greeting “grace and peace” and Paul's teaching that God made the world's wisdom foolish through the cross fit only the Creator, who was offended and foretold these things, and they require a Christ with real flesh who truly died.
- Against Marcion 5.6Tertullian · 207/208 (third edition, completed later) · The hidden wisdom Paul speaks of was the Creator's, veiled in figures and revealed in Christ; the rulers who crucified the Lord of glory, the one foundation, the temple of God, and the folly of worldly wisdom all point to the Creator.
- Against Marcion 5.7Tertullian · 207/208 (third edition, completed later) · In 1 Corinthians 4–10 Tertullian finds the Creator's judgment, his festivals fulfilled in Christ, the resurrection of the body, the regulation (not abolition) of marriage, the one Father from whom are all things, and the law of the ox and the rock in the wilderness as figures of Christ.
- Against Marcion 5.8Tertullian · 207/208 (third edition, completed later) · Paul's teaching on headship, the veil, the Lord's Supper, and above all the spiritual gifts matches Isaiah's prophecy of the Spirit resting on Christ and Joel's promise, so the gifts belong to the Creator; Marcion's church cannot produce them.
- Against Marcion 5.9Tertullian · 207/208 (third edition, completed later) · Those who denied the resurrection denied the resurrection of the body, which the very words “dead” and “rise again” require; and Christ, who reigns until his enemies are subdued, is the Christ of Psalms 110 and 72, not Hezekiah or Solomon.
- Against Marcion 5.10Tertullian · 207/208 (third edition, completed later) · Paul's arguments against those who denied the resurrection, his analogies of seed and body, the first and last Adam, and the change of the flesh at the end all assume the resurrection of the body, which Marcion denies.
- Against Marcion 5.11Tertullian · 207/208 (third edition, completed later) · In 2 Corinthians 1–4 the Father of mercies, the new covenant of the Spirit, the veil of Moses, the “god of this age,” and the treasure in earthen vessels all point to the Creator and to the resurrection of the body.
- Against Marcion 5.12Tertullian · 207/208 (third edition, completed later) · In 2 Corinthians 5–13 Paul's hope of being clothed over, the judgment seat of Christ, the new creation, and his thorn in the flesh and threats of discipline point to the Creator and to the resurrection of the body.
- Against Marcion 5.13Tertullian · 207/208 (third edition, completed later) · In Romans 1–7 the God whose wrath and judgment are revealed, who judges by the gospel through Christ, whose law is holy and spiritual, and with whom sinners are reconciled, is the Creator, not Marcion's god.
- Against Marcion 5.14Tertullian · 207/208 (third edition, completed later) · Christ came in the likeness of sinful flesh, not in a phantom body; God will raise mortal bodies as he raised Christ; and Paul's lament over Israel's ignorance, his praise of God's riches, and his moral precepts in Romans 8–14 all come from the Creator's Scriptures.
- Against Marcion 5.15Tertullian · 207/208 (third edition, completed later) · In 1 Thessalonians the Jews' guilt for killing both the prophets and the Lord, the call to holiness in marriage, the rapture to meet the Lord, the command not to quench the Spirit, and the prayer for spirit, soul, and body all fit only the Creator.
- Against Marcion 5.16Tertullian · 207/208 (third edition, completed later) · In 2 Thessalonians the Lord who comes in flaming fire to punish, even those who do not know God, and who sends deceit through the man of sin on those who rejected the truth, is the Creator; so the gospel and salvation are his too.
- Against Marcion 5.17Tertullian · 207/208 (third edition, completed later) · Ephesians, which Marcion called Laodiceans, speaks of summing up all things in Christ, of the Spirit promised by Joel, of the nations brought near to Israel's God, and of Christ's real flesh and the prophets' foundation, all of which belong to the Creator.
- Against Marcion 5.18Tertullian · 207/208 (third edition, completed later) · Marcion altered Ephesians 3:9 to make the mystery hidden from the Creator, but the context, Paul's spiritual allegories, his moral commands, his teaching on marriage as a great mystery, and the powers of darkness in Ephesians 3–6 all point to the Creator.
- Against Marcion 5.19Tertullian · 207/208 (third edition, completed later) · In Colossians the gospel's spread through the world, Christ as image and firstborn of creation, the reconciliation of all things, the warning against philosophy, and the law as a shadow of Christ all point to the Creator, and Marcion's doctrines come from the philosophers.
- Against Marcion 5.20Tertullian · 207/208 (third edition, completed later) · In Philippians the differing motives of preachers show no difference of doctrine; Christ, found in the form of a servant, truly became man and truly died; and the promised transformation of our lowly body means the body will rise.
- Against Marcion 5.21Tertullian · 207/208 (third edition, completed later) · Philemon survived Marcion's editing because of its brevity, though he rejected the Pastoral Letters; Tertullian closes the work by defending its repetitions and postponements.
- On the Veiling of Virgins 1Tertullian · ca. 208–213 · Tertullian argues that virgins should be veiled from puberty because truth, not custom, must rule; the rule of faith never changes, but discipline is being brought to maturity by the Paraclete.
- On the Soul 3Tertullian · ca. 210 · Because philosophers are the forerunners of heretics, Christians must counter their confused theories of the soul with the Lord's teaching; the soul's origin from God's breath has already been settled.
- On the Soul 10Tertullian · ca. 210 · The soul is one simple substance; breathing and living are the same act, so the “spirit” by which we breathe is not a second substance but the soul itself.
- On the Soul 11Tertullian · ca. 210 · The soul may be called “spirit” because it breathes, but it is one simple substance; the Spirit of God or an evil spirit comes upon it later, as with Adam, Saul, and Judas.
- On the Soul 12Tertullian · ca. 210 · The mind is not a separate substance but a faculty of the soul, against Anaxagoras, Aristotle, and the Valentinians.
- On the Soul 17Tertullian · ca. 210 · Against the Academics, the senses are reliable, since apparent errors have natural causes; to doubt them would make even the witness to Christ's real body untrustworthy.
- On the Soul 18Tertullian · ca. 210 · Plato and the Gnostics wrongly separate intellect from sense; both are powers of the one soul, and the intellect depends on the senses for its knowledge.
- On the Soul 21Tertullian · ca. 210 · Against the Valentinian three natures, the soul is one and changeable: grace and free will can turn bad trees good and make stones children of Abraham.
- On the Soul 23Tertullian · ca. 210 · Heretics claim that souls came down from heaven, drawing on Plato's teaching that souls pre-existed and that learning is recollection; refuting Plato refutes them.
- On the Soul 34Tertullian · ca. 210 · Simon Magus built his myth of Helen, his fallen “first Thought,” on transmigration; Tertullian ridicules it by comparing Simon to Menelaus.
- On the Soul 35Tertullian · ca. 210 · Carpocrates used transmigration to excuse every sin, twisting Christ's parable of the adversary; nor does John the Baptist's being “Elijah” mean reincarnation, since he came only in Elijah's spirit and power.
- On the Soul 36Tertullian · ca. 210 · Soul and body receive their sex together at conception, as the pattern of Adam and Eve shows, Eve's soul too having come from Adam.
- On the Soul 50Tertullian · ca. 210 · Death is the debt of nature for all; Menander's claim that his baptism exempts from death is refuted, for even Enoch and Elijah will die, and the apostle John died.
- On the Soul 57Tertullian · ca. 210 · Magic's claim to summon the dead is demonic deceit, as with the witch of Endor; no soul returns from the underworld except when God raises the dead bodily.
- On Fasting 1Tertullian · ca. 210–220 · Tertullian attacks the “psychics,” who reject the New Prophecy because it teaches frequent fasting, and sets out their charges against its fasts, station-days, and dry diet.
- On Fasting 11Tertullian · ca. 210–220 · Fasting, dry diet, and stations are old and useful, not new or empty; neither the devil nor an antichrist would enjoin duties to the true God, so the charge of heresy or false prophecy fails.
- On Fasting 12Tertullian · ca. 210–220 · Fasting prepares Christians for prison and martyrdom, whereas the psychics feast their imprisoned confessors, as with Pristinus, who died drunk and denying Christ.
- On Fasting 15Tertullian · ca. 210–220 · Paul condemned heretics who reject the Creator's foods, not the church's limited fasts; Scripture, Christ's own fasting, and Isaiah's words confirm fasting rightly done.
- On Monogamy 1Tertullian · ca. 210–217 · Tertullian sets the New Prophecy's rule of one marriage between heretics who forbid marriage and the “psychics” who allow remarriage.
- On Monogamy 2Tertullian · ca. 210–217 · Tertullian defends the New Prophecy's discipline: Jesus promised that the Spirit would later teach new and hard things, and a true revelation of the Paraclete can be recognized by its agreement with the rule of faith.
- On Monogamy 15Tertullian · ca. 210–217 · Refusing second marriage is not heresy, since marriage itself is not forbidden; and those who excommunicate Christians who denied the faith under torture should not excuse remarriage as mere weakness of the flesh.
- On Modesty 8Tertullian · ca. 210–220 · The prodigal son cannot stand for a Christian sinner, since the elder son does not fit the Jewish people; parables must be read by their own subject, not bent as the heretics bend them.
- On Modesty 19Tertullian · ca. 210–220 · Neither Revelation's call to Jezebel nor 1 John's promises of cleansing grant pardon for adultery after baptism; John distinguishes daily sins, forgiven through Christ, from deadly sins such as murder, idolatry, apostasy, adultery, and sexual immorality.
- On the Resurrection of the Flesh 2Tertullian · ca. 208–212 · Heretics who deny another God than the Creator attack the resurrection of the flesh first; Tertullian, having written against Marcion and on Christ's flesh, now defends the flesh's resurrection itself.
- On the Resurrection of the Flesh 3Tertullian · ca. 208–212 · Common human notions may support the truth, but heretics who borrow the pagans' denial of life after death should be made to argue from Scripture alone.
- On the Resurrection of the Flesh 4Tertullian · ca. 208–212 · Heretics and pagans alike scorn the flesh as vile and ask mockingly whether a body devoured and dissolved, with all its needs and defects, could ever return.
- On the Resurrection of the Flesh 5Tertullian · ca. 208–212 · Even on heretical views the flesh owes its being to some divine will, but in truth God himself formed man by his own hand and gave the flesh the very name of man.
- On the Resurrection of the Flesh 14Tertullian · ca. 208–212 · The cause of the resurrection is God's judgment: since the whole man, body and soul, lived and acted, the whole man must be raised to be judged.
- On the Resurrection of the Flesh 19Tertullian · ca. 208–212 · Some heretics turn the resurrection into a figure for coming to knowledge or escaping the body, and deceive believers by saying one must “rise in this flesh.”
- On the Resurrection of the Flesh 22Tertullian · ca. 208–212 · Christ's discourse on the last things shows that the resurrection comes at his return, after the signs of the end, not now in the knowledge of the truth or at death.
- On the Resurrection of the Flesh 24Tertullian · ca. 208–212 · Paul's letters to the Thessalonians place the resurrection at the Lord's coming, after the removal of the Roman state and the revealing of the antichrist.
- On the Resurrection of the Flesh 25Tertullian · ca. 208–212 · Revelation sets the resurrection at the end of the age; a spiritual rising at conversion may be granted, but only because the bodily one is promised at the end.
- On the Resurrection of the Flesh 36Tertullian · ca. 208–212 · Christ's answer to the Sadducees about the woman with seven husbands confirms a real resurrection of the flesh, which will then be changed and made like the angels.
- On the Resurrection of the Flesh 40Tertullian · ca. 208–212 · Paul's “outer man” that is being corrupted means the flesh worn down by persecution in this life, not flesh destined to perish; flesh and soul that suffer together will be glorified together.
- On the Resurrection of the Flesh 59Tertullian · ca. 208–212 · Isaiah’s “all flesh is grass” and “all flesh shall see God’s salvation” distinguish the destinies of the same flesh, not two different kinds of flesh.
- On the Resurrection of the Flesh 63Tertullian · ca. 208–212 · The whole, same flesh will rise, kept safe with God by Christ, who unites flesh and spirit, and the Paraclete’s New Prophecy has cleared away the ambiguities that heretics exploited.
- Against Praxeas 1Tertullian · ca. 213 or later · Praxeas brought to Rome the heresy that the Father himself was born and suffered, and also turned the bishop of Rome against the New Prophecy; Tertullian announces his refutation.
- Against Praxeas 2Tertullian · ca. 213 or later · Against Praxeas, Tertullian sets out the rule of faith: one God under an “economy,” Father, Son, and Spirit, three in degree, form, and aspect but one in substance, condition, and power.
- Against Praxeas 3Tertullian · ca. 213 or later · Simple believers fear that the Trinity divides God's “monarchy,” but a monarchy is not destroyed by being administered through a son or through officers; it is overthrown only when a rival god is set against the Creator.
- Against Praxeas 8Tertullian · ca. 213 or later · The Son was “put forth” from the Father, not separated as in Valentinus' system, but as a shoot from a root, a river from a spring, a ray from the sun; the Spirit is third, and the Trinity preserves the monarchy.
- Against Praxeas 10Tertullian · ca. 213 or later · No one can be his own father or son; the Monarchians' claim that God made himself his own Son abolishes both Father and Son, and God's omnipotence proves nothing unless Scripture shows he did it.
- Against Praxeas 18Tertullian · ca. 213 or later · When Scripture says there is only one God, it excludes idols and false gods, not the Son, who is included in the Father as the ray in the sun.
- Against Praxeas 19Tertullian · ca. 213 or later · God “alone” stretched out the heavens in contrast to angels and other powers, not to his Wisdom and Word, the Son, who made all things with him; Father and Son are two by arrangement, not separation, and remain one God.
- Against Praxeas 20Tertullian · ca. 213 or later · Monarchians rely on three sayings of Jesus against the whole of Scripture; but the few must be read in the light of the many and the earlier.
- Against Praxeas 27Tertullian · ca. 213 or later · Praxeas' followers split Jesus (the flesh, the Son) from Christ (the Spirit, the Father); Tertullian answers that the Word did not change into flesh but put it on, so that Jesus is one person with two substances, God and man, unconfused, each acting in its own way.
- Against Praxeas 31Tertullian · ca. 213 or later · To believe in one God without the Son and the Spirit is the Jewish faith; the gospel reveals one God in three persons, and those who confuse Father and Son deny both, like the antichrists John condemns.
- On First Principles 1.2.6Origen · ca. 220–230 (Rufinus's translation 398) · The Son is the invisible image of the invisible Father, begotten as will proceeds from mind, without division of the divine nature; whoever understands him understands the Father.
- On First Principles 1.8.2Origen · ca. 220–230 (Rufinus's translation 398) · Against heretics who assign rational beings different natures from different creators, Origen points to Paul and Peter, whom they call spiritual, yet who sinned.
- On First Principles 2.4.1Origen · ca. 220–230 (Rufinus's translation 398) · Against those who distinguish the Father of Christ from the God of the law, Origen shows from the Gospels that Jesus' Father is the Creator who spoke through Moses and the prophets.
- On First Principles 2.4.2Origen · ca. 220–230 (Rufinus's translation 398) · Acts, the great commandment and Paul's letters show that the God of the law is the God of the Gospel, preached by Christ and the apostles.
- On First Principles 2.4.3Origen · ca. 220–230 (Rufinus's translation 398) · The heretics' claim that the Creator was seen while the Father is invisible fails: God is incorporeal and invisible, and between Father and Son, as for Moses, there is knowing rather than seeing.
- On First Principles 2.4.4Origen · ca. 220–230 (Rufinus's translation 398) · God's anger in the Old Testament is matched in Jesus' parables; in both Testaments it is to be understood spiritually, in a way worthy of God.
- On First Principles 2.5.1Origen · ca. 220–230 (Rufinus's translation 398) · Origen introduces the heretics' division between a good God, the Father of Christ, and a just but not good God of the law, which they support by the Old Testament punishments.
- On First Principles 2.5.2Origen · ca. 220–230 (Rufinus's translation 398) · The heretics' own definitions fail: the Old Testament punishments must be read spiritually, while the Gospels too show the Father of Christ punishing, as in the parable of the wedding garment.
- On First Principles 2.5.3Origen · ca. 220–230 (Rufinus's translation 398) · Since justice and goodness are both virtues, the just God is good; his punishments are remedies for amendment, as Peter's words on those who perished in the flood show.
- On First Principles 2.5.4Origen · ca. 220–230 (Rufinus's translation 398) · Against the heretics' appeal to “a good tree cannot bear bad fruit” and “no one is good but God,” Origen shows that the law is called good and the Father of Christ is called just.
- On First Principles 2.7.1Origen · ca. 220–230 (Rufinus's translation 398) · The same Holy Spirit, the Paraclete, was in the prophets and the apostles; not even the heretics who divide God and Christ claim two Holy Spirits.
- On First Principles 2.7.3Origen · ca. 220–230 (Rufinus's translation 398) · The Holy Spirit gives different gifts to each; some who misunderstood his title Paraclete compared him to base spirits and forbade marriage.
- On First Principles 2.9.5Origen · ca. 220–230 (Rufinus's translation 398) · Followers of Marcion, Valentinus and Basilides object that the unequal ranks of heavenly beings and the unequal births of humans can only be explained by different natures of souls or by chance.
- On First Principles 2.9.6Origen · ca. 220–230 (Rufinus's translation 398) · God created all rational beings equal and alike out of his goodness; their diversity comes from their own free choices, and God justly arranges them in one world like vessels in one house.
- On First Principles 2.10.1Origen · ca. 220–230 (Rufinus's translation 398) · Before discussing punishment, Origen argues against heretics that the body rises, our own body, but changed from a soulish into a spiritual and incorruptible body.
- On First Principles 2.10.2Origen · ca. 220–230 (Rufinus's translation 398) · Against heretics who deny bodily resurrection, Origen reads Paul's comparison of heavenly and earthly bodies as describing the differing glory of the saints and the condition of unpurified sinners.
- On First Principles 3.1.8Origen · ca. 220–230 (Rufinus's translation 398) · Against heretics who say Pharaoh was lost by nature, Origen argues that a hardening by God and a need for mercy both presuppose that a soul could have turned either way.
- On First Principles 3.1.9Origen · ca. 220–230 (Rufinus's translation 398) · Those who make the God of the law only just, not good, must explain how a just God can harden Pharaoh's heart and then condemn him.
- On First Principles 3.1.16Origen · ca. 220–230 (Rufinus's translation 398) · The Saviour's words about speaking in parables “lest they turn and be forgiven” seem to deny free choice, and also show the heretics that the Gospels too need interpretation, like the Old Testament.
- On First Principles 3.1.18Origen · ca. 220–230 (Rufinus's translation 398) · Against those who infer from “not of him who wills” that salvation is not in us, Origen argues that willing and running toward the good is itself good, and cannot come from a bad nature.
- On First Principles 3.1.23Origen · ca. 220–230 (Rufinus's translation 398) · The one lump refutes the doctrine of different natures; vessels may change from honour to dishonour or the reverse in later ages, as rational beings rise or fall through immeasurable ages.
- On First Principles 3.3.2Origen · ca. 220–230 (Rufinus's translation 398) · The wisdom of this world is the ordinary arts and sciences; the wisdom of the rulers of this world is the secret lore of nations, inspired by the spiritual princes set over them, who plotted against Christ.
- On First Principles 3.3.4Origen · ca. 220–230 (Rufinus's translation 398) · Heresies may be devised by hostile powers; the soul can receive the workings of evil or of good spirits, and true inspiration leaves the mind clear and its judgment free.
- On First Principles 3.4.5Origen · ca. 220–230 (Rufinus's translation 398) · Those who hold to one soul explain the 'works of the flesh' as a soul grown coarse, and argue that a hostile 'soul of the flesh' would make God the creator of an enemy, as the heretics' fixed natures do.
- On First Principles 3.5.3Origen · ca. 220–230 (Rufinus's translation 398) · To the question what God did before the world, Origen answers that there were other worlds before this one and will be others after it, though not several at once.
- On First Principles 3.5.7Origen · ca. 220–230 (Rufinus's translation 398) · The Son's subjection to the Father is good, the crowning of his work; so the subjection of his enemies to him means their salvation and the restoration of the lost.
- On First Principles 4.2.1Origen · ca. 220–230 (Rufinus's translation 398) · Misreading Scripture by the letter led the Jews to reject Christ, the heretics to divide the just Creator from the good God, and some simple believers to think unworthily of God.
- On First Principles 4.3.8Origen · ca. 220–230 (Rufinus's translation 398) · Israel is a race of souls “seeing God” and Jerusalem the heavenly city, so the prophecies about Judea and Jerusalem, and the cities promised in the parable, refer to the heavenly land.
- On First Principles 4.4.5Origen · ca. 220–230 (Rufinus's translation 398) · Some apply Philippians 2 to Christ's soul; all rational beings, souls and angels alike, need participation in the one incorporeal Trinity; Origen turns to the question of 'matter'.
- Eclogae on Exodus-Judges, column 281Origen · ca. 220-254 · The argument on the hardening of Pharaoh ends: God blames Pharaoh as free; then notes on Exod 3:21 and on the heart “strengthened”, “made heavy”, and “hardened”.
- Eclogae on Exodus-Judges, column 285Origen · ca. 220-254 · Leaven is the old vice to be cast out; the blood on the doorposts guards the soul's three parts; the Passover law on foreigners read of doctrines; the Passover is eaten in one house, the church.
- Eclogae on Exodus-Judges, column 287Origen · ca. 220-254 · Church teaching is not taken outside the church; spiritual circumcision of heart, ears, lips, eyes, and flesh; the stations of the exodus; the tristatai; God tests for our benefit.
- Eclogae on Exodus-Judges, column 289Origen · ca. 220-254 · God tests for good, the devil to destroy; the Sabbath read of the righteous man's rest from sin; Christ the rock; Exod 20:5 troubles Jews, Samaritans, and heretics alike.
- Eclogae on Exodus-Judges, column 419Origen · ca. 220-254 · Heretics who missed the hidden meaning of the law invented another God; but Scripture, like a human being, has body, soul, and spirit, and the same God gave law and Gospel.
- Eclogae on Exodus-Judges, column 809Origen · ca. 220-254 · Notes on Deuteronomy 20–24: the fearful man; the rebellious son; mixed sowing and yoking read of the soul; sowing by every water as baptism; Moab's exclusion; the two millstones as the two covenants.
- Fragments on the Song of Songs, chapter 2Origen · ca. 220-254 · Comments on Song of Songs 2:1–17 read the flower, the shade, the call to arise, the little foxes, and the gazelle as figures of Christ's coming and the soul's ascent from the senses.
- Fragments on Genesis, column 53Origen · ca. 220-254 · Fatalism makes God the author of vice; those who posit a higher good God beside the creator cannot escape the problem either.
- Fragments on Genesis, column 89Origen · ca. 220-254 · Logic is needed to read Scripture: those who missed that “world” is homonymous misread 1 John 5:19 and blasphemed the Creator.
- Fragments on Genesis, column 109Origen · ca. 220-254 · Why Canaan, not Ham, was cursed; God's mercy toward the young after the flood; Noah's drunkenness; Nimrod the hunter; “one lip” answers those who deny the Son's own hypostasis.
- Fragments on Genesis, column 165Origen · ca. 220-254 · Against Apelles, who rejected Moses because the ark was too small, Origen reports a Hebrew view that the cubits are geometrical “powers” (squares).
- Fragments on Job, column 71Origen · ca. 220-254 · Job rebukes his friends for trampling on him, and the ungodly man of Job 20 is read as the heretic whose very prayer is sin.
- Fragments on Job, column 73Origen · ca. 220-254 · The ungodly man of Job 20 is the teacher of false doctrine, whose gathered wealth he must vomit up and who never sees the true flock fed.
- Fragments on Job, column 77Origen · ca. 220-254 · The prosperity of the wicked in Job 21 is read as the flourishing of heretical congregations, which only imitate the flock of Christ.
- Fragments on Job, column 79Origen · ca. 220-254 · Heretics mock the law and the prophets and sing their own teachers' psalms, while the speeches of Job's friends were recorded because they are useful except where they accuse Job.
- Fragments on Job, column 103Origen · ca. 220-254 · The fire from the dragon's mouth is the teaching of those who slander the Creator, but Christ's weakness has conquered the dragon's power.
- Fragments on Luke, column 311Origen · ca. 220-254 · Luke's preface distinguishes the four Gospels written by the Spirit from the many that others "undertook", and stresses that the events really happened.
- Fragments on Luke, column 313Origen · ca. 220-254 · Every friend of God is a Theophilus, and Luke's eyewitnesses saw the Word himself, not merely a body, as contemplatives and servants.
- Fragments on Luke, column 365Origen · ca. 220-254 · The fatted calf is ethical and contemplative teaching, the iota of the law is Jesus, the leprosy laws picture the growth of reason in the soul, and Jesus' citing of the commandments refutes those who reject the law.
- Fragments on Proverbs, column 159Origen · ca. 220-254 · The adulteress and strange woman of Proverbs are false and pagan teaching, the ruler's table is the prophets read spiritually, and the leech of Prov 30 is the devil.
- Fragments on Proverbs, column 163Origen · ca. 220-254 · Those who lack the fear of God are insensible to wisdom, like those who reject the Old Testament; the soul that goes out from wickedness becomes the broad place where Wisdom speaks.
- Fragments on Proverbs, column 173Origen · ca. 220-254 · False teaching, like the harlot, charms only the ear; the wicked profane Christ's flesh and blood; knowledge is a spring to the pure and a deep well to beginners.
- Fragments on Proverbs, column 187Origen · ca. 220-254 · The one blown about by false teaching shepherds the wind; the virtues are the soul's secret bread; true friendship with God replaces the enmity of sin, and the fear of the Lord adds days of wisdom.
- Fragments on Proverbs, column 189Origen · ca. 220-254 · The days the Lord adds are days of wisdom; the righteous are rescued from the snare that catches the wicked; salvation lies in counsel, not in a saved nature.
- Fragments on Proverbs, column 197Origen · ca. 220-254 · The Spirit cools the furnace of wickedness; the servant who masters sin's demons becomes a house of God's mysteries; the riches of the faithful are knowledge of the inner principles of the world.
- Fragments on Proverbs, column 231Origen · ca. 220-254 · God reveals mysteries to the obedient; rulers of their passions must not drink the heretics' sour wine; the penitent are to drink the Lord's vineyard; the humble take the last place.
- Fragments on Proverbs, column 245Origen · ca. 220-254 · Kids and sheep, tares and wheat, are named from the dispositions people choose; the wise judge is the apostolic teacher, the base man the heretic; no one is hard of heart by nature.
- PG 12:1081 (Ps 1 LXX)Origen · ca. 220-254 · The Holy Spirit has placed wisdom in every letter of Scripture, as the Creator has in the smallest creatures; difficulties in Scripture, like those in creation, do not justify the heretics’ rejection of the Creator.
- PG 12:1085 (Ps 1 LXX)Origen · ca. 220-254 · Psalm 1 begins the Psalter with the blessedness of the man who is like the Only-begotten, the tree of life; the three steps of walking, standing, and sitting describe three kinds of error.
- PG 12:1119 (Ps 3 LXX)Origen · ca. 220-254 · David in Scripture often stands for Christ the judge; on Ps 3:1–2, those who afflict and rise up against David are Absalom’s followers in the history, those who opposed Christ in the passion, and, in a higher sense, the teachers of false doctrine, their disciples, and unbelievers.
- PG 12:1169 (Ps 5 LXX)Origen · ca. 220-254 · On Ps 5:3–7: God does not let the lawless remain before him, as a physician does not leave the sick uncured; he hates sinners and will destroy heretics; the house of God is the virtuous soul and the church, entered only by his mercy.
- PG 12:1171 (Ps 5 LXX)Origen · ca. 220-254 · On Ps 5:8–12: God’s judgment profits the sinner, and he thrusts no one from himself; the righteous ask God’s guidance against envious men and demons; the false teachers’ throat is an open grave; boasting in God belongs to those who love.
- PG 12:1193 (Ps 9 LXX)Origen · ca. 220-254 · On Ps 10:5–8 (LXX 9:26–29): Satan “rules” the righteous in some respect, for Christ alone was sinless, or the text states the devil’s vain will; the righteous still progressing are subject to him; the mouths full of cursing are the heretics who speak evil of the Creator; the devil lurks among the rich in ignorance.
- PG 12:1199 (Ps 10–11 LXX)Origen · ca. 220-254 · The end of LXX Psalm 10 (Ps 11:5–7): the lover of injustice hates his own soul; the beginning of LXX Psalm 11 (Ps 12): the failure of the holy and the diminishing of truths give rise to heresies; God destroys the evils that have attached themselves to his first creation.
- PG 12:1273 (Ps 24–25 LXX)Origen · ca. 220-254 · End of Ps 24 LXX (25) (hope that does not shame) and beginning of Ps 25 LXX (26): the kidneys and heart tested, truth as Christ, the councils of heretics avoided, and the mind as altar.
- PG 12:1449 (Ps 49–50 LXX)Origen · ca. 220-254 · End of Ps 49 LXX (50):21–23 and beginning of Ps 50 LXX (51): an excerpt on the story of David and Uriah, defending allegory, since the letter alone charges David with cruelty and leads the heterodox to invent another God.
- PG 12:1473 (Ps 57–59 LXX)Origen · ca. 220-254 · End of Ps 57 LXX (58), Ps 58 LXX (59) (the Saviour who ran without lawlessness, God rising to meet the returning son, the heterodox with swords on their lips), and the beginning of Ps 59 LXX (60).
- PG 12:1487 (Ps 63 LXX)Origen · ca. 220-254 · Notes on Ps 63 LXX (64):3–11: the heterodox who conspire, their tongues as swords and their dialectic as snares, the deep heart, and the joy of the righteous (with Aquila and Symmachus).
- PG 12:1599 (Ps 118 LXX)Origen · ca. 220-254 · Notes on Psalm 119:85–91 (LXX 118): who interprets Scripture well, life asked as a help toward eternal life, the word that remains in heaven, and God as master of all.
- PG 12:1661 (Ps 141–142 LXX)Origen · ca. 220-254 · Notes on Psalm 142:4–7 (LXX 141) and Psalm 143:1–8 (LXX 142): snares laid for orthodox doctrine by heresies, Christ as Wisdom and the portion of the living, the soul's prison, and no one living justified before God.
- PG 12:1675 (Ps 149–150 LXX)Origen · ca. 220-254 · Notes on Psalm 149:5–9 and Psalm 150:1: rejoicing on their beds, the two-edged sword of the mind, the binding of the teachers of the heterodox, and praise in the holy places.
- Fragment 49Julius Africanus · after 221 · Long excerpts from Africanus's Chronography: the history of Herod, Antony and Augustus to the fall of Alexandria; the three kings omitted from Matthew's genealogy; the darkness at the crucifixion, which Thallus wrongly called an eclipse; and the seventy weeks of Daniel, counted from Artaxerxes' twentieth year to Tiberius's sixteenth.
- Refutation of All Heresies, Book 1, preface 1Hippolytus of Rome · ca. 222–235 · Hippolytus explains that he once refuted the heretics only in outline, hoping shame would make them stop.
- Refutation of All Heresies, Book 1, preface 2Hippolytus of Rome · ca. 222–235 · Because the heretics do not repent, Hippolytus will expose the secret teachings they give only to those they have drawn in.
- Refutation of All Heresies, Book 1, preface 3Hippolytus of Rome · ca. 222–235 · The initiate is bound to secrecy by oaths and, still more, by the shame of what he has done.
- Refutation of All Heresies, Book 1, preface 4Hippolytus of Rome · ca. 222–235 · An initiate who revealed these deeds would be counted worse than a beast.
- Refutation of All Heresies, Book 1, preface 5Hippolytus of Rome · ca. 222–235 · Hippolytus resolves to set out all the heretics' teachings in detail so that others will not be misled.
- Refutation of All Heresies, Book 1, preface 6Hippolytus of Rome · ca. 222–235 · Only the Holy Spirit given to the church can refute heresy, and Hippolytus, as a successor of the apostles, must guard the church and teach.
- Refutation of All Heresies, Book 1, preface 7Hippolytus of Rome · ca. 222–235 · Hippolytus will both expose error and proclaim the truth received from the Father.
- Refutation of All Heresies, Book 1, preface 8Hippolytus of Rome · ca. 222–235 · Hippolytus will first set out Greek philosophy, to show that the heresies come from it rather than from Scripture.
- Refutation of All Heresies, Book 1, preface 9Hippolytus of Rome · ca. 222–235 · Each heresy will then be matched with the philosopher from whom its founder borrowed.
- Refutation of All Heresies, Book 1, preface 11Hippolytus of Rome · ca. 222–235 · Hippolytus begins with the first Greek natural philosophers, from whom the heresiarchs stole their ideas.
- Refutation of All Heresies 1.25.2Hippolytus of Rome · ca. 222–235 · The Druids foretell the future by Pythagorean number lore and practice magic.
- Refutation of All Heresies 1.26.4Hippolytus of Rome · ca. 222–235 · Having set out the philosophers, Hippolytus will next treat mysteries and astrology, the other sources of heresy.
- Refutation of All Heresies 4.2.1Hippolytus of Rome · ca. 222–235 · The Peratae borrowed astrological ideas for their doctrine of Aeons and powers, which Hippolytus will refute later.
- Refutation of All Heresies 4.2.2Hippolytus of Rome · ca. 222–235 · Hippolytus will briefly show that Chaldean astrology is vain and harmful.
- Refutation of All Heresies 4.2.3Hippolytus of Rome · ca. 222–235 · Because the Peratae rely on astrology, Hippolytus first refutes astrology itself.
- Refutation of All Heresies 4.7.3Hippolytus of Rome · ca. 222–235 · Astrology has been refuted here only because the heretics use it.
- Refutation of All Heresies 4.7.4Hippolytus of Rome · ca. 222–235 · Hippolytus turns to those who speculate about the sizes and distances of the heavens.
- Refutation of All Heresies 4.13.1Hippolytus of Rome · ca. 222–235 · Some heretics, like Colarbasus, built their teaching on numbers and measures.
- Refutation of All Heresies 4.13.2Hippolytus of Rome · ca. 222–235 · Number-diviners deceive the simple by boasting of their rare successes.
- Refutation of All Heresies 4.15.2Hippolytus of Rome · ca. 222–235 · When their method fails, the diviners make excuses; any would-be heresiarch could exploit such nonsense.
- Refutation of All Heresies 4.15.3Hippolytus of Rome · ca. 222–235 · Hippolytus turns to physiognomy, divination from the face.
- Refutation of All Heresies 4.42.1Hippolytus of Rome · ca. 222–235 · The heresiarchs imitated the magicians' techniques of secrecy and display.
- Refutation of All Heresies 4.42.2Hippolytus of Rome · ca. 222–235 · Hippolytus explains why he has digressed on magic.
- Refutation of All Heresies 4.42.3Hippolytus of Rome · ca. 222–235 · Hippolytus proposes to summarize what he has shown so far.
- Refutation of All Heresies 4.45.1Hippolytus of Rome · ca. 222–235 · Hippolytus hopes his survey will make pagans respect Christians and see their own follies.
- Refutation of All Heresies 4.45.2Hippolytus of Rome · ca. 222–235 · Knowing these opinions will equip Christians to resist error and help the deceived.
- Refutation of All Heresies 4.46.1Hippolytus of Rome · ca. 222–235 · Hippolytus turns to the heresies themselves, hoping to bring their followers back to the truth.
- Refutation of All Heresies 4.46.2Hippolytus of Rome · ca. 222–235 · Some heretics allegorize Aratus's star-lore as images of Scripture.
- Refutation of All Heresies 4.46.5Hippolytus of Rome · ca. 222–235 · Readers should not be caught by the heretics' star-dance like the owl.
- Refutation of All Heresies 4.47.2Hippolytus of Rome · ca. 222–235 · The heretics identify Aratus's Dragon near the pole with the devil in Job who goes about the earth.
- Refutation of All Heresies 4.47.5Hippolytus of Rome · ca. 222–235 · The heretics identify the Kneeler with Adam, who guards the serpent's head as in Genesis.
- Refutation of All Heresies 4.48.1Hippolytus of Rome · ca. 222–235 · The Kneeler, between the Lyre and the Crown, seems to be confessing sin.
- Refutation of All Heresies 4.48.2Hippolytus of Rome · ca. 222–235 · The seven-stringed Lyre, made by the infant Hermes (the Word), stands for the seven days of creation.
- Refutation of All Heresies 4.48.3Hippolytus of Rome · ca. 222–235 · If Adam obeys the Word he wins the Crown; if not, he shares the beast's fate.
- Refutation of All Heresies 4.48.4Hippolytus of Rome · ca. 222–235 · A smaller serpent tries to snatch the Kneeler's crown.
- Refutation of All Heresies 4.48.5Hippolytus of Rome · ca. 222–235 · The Serpent-holder (Ophiuchus) holds the serpent back from the crown.
- Refutation of All Heresies 4.48.6Hippolytus of Rome · ca. 222–235 · The heretics say the Serpent-holder is the Word protecting man.
- Refutation of All Heresies 4.48.7Hippolytus of Rome · ca. 222–235 · The two Bears represent two creations: Adam's, and the new creation in Christ.
- Refutation of All Heresies 4.48.8Hippolytus of Rome · ca. 222–235 · The Great Bear, which the Greeks steer by, stands for a creation that turns men back.
- Refutation of All Heresies 4.48.9Hippolytus of Rome · ca. 222–235 · The Little Bear, by which the Phoenicians steer, stands for the narrow way of the few.
- Refutation of All Heresies 4.48.10Hippolytus of Rome · ca. 222–235 · The Little Bear ("dog's tail") signifies the Word as guard dog and begetter.
- Refutation of All Heresies 4.48.11Hippolytus of Rome · ca. 222–235 · Before the Dog Star rises, rootless plants still look alive.
- Refutation of All Heresies 4.48.12Hippolytus of Rome · ca. 222–235 · As the Dog Star shows which plants live, the Word judges the living and the dead.
- Refutation of All Heresies 4.48.13Hippolytus of Rome · ca. 222–235 · The Dragon lies between the two creations, keeping people from passing to the new one.
- Refutation of All Heresies 4.48.14Hippolytus of Rome · ca. 222–235 · Another constellation group, Cepheus and his family, teaches the same lesson.
- Refutation of All Heresies 4.49.1Hippolytus of Rome · ca. 222–235 · The heretics read Cepheus as Adam, Cassiepeia as Eve, Andromeda as the soul, and Perseus as the Word.
- Refutation of All Heresies 4.49.2Hippolytus of Rome · ca. 222–235 · Perseus the Word rescues Andromeda the soul from the monster.
- Refutation of All Heresies 4.49.3Hippolytus of Rome · ca. 222–235 · The Swan, which sings at death, symbolizes the divine Spirit.
- Refutation of All Heresies 4.49.4Hippolytus of Rome · ca. 222–235 · The animal constellations are patterns of the creatures on earth.
- Refutation of All Heresies 4.50.1Hippolytus of Rome · ca. 222–235 · Hippolytus warns readers not to be charmed like the owl by the heretics' star-lore.
- Refutation of All Heresies 4.50.2Hippolytus of Rome · ca. 222–235 · The star names are human inventions, much later than the stars, and prove nothing.
- Refutation of All Heresies 4.51.1Hippolytus of Rome · ca. 222–235 · Since most heresies build on Pythagorean number lore, Hippolytus summarizes it.
- Refutation of All Heresies 4.51.3Hippolytus of Rome · ca. 222–235 · From the point come line, plane, and solid; Simon Magus borrowed this in his saying "the small will be great."
- Refutation of All Heresies 4.51.9Hippolytus of Rome · ca. 222–235 · Simon and Valentinus renamed the Pythagorean seven as their divine beings.
- Refutation of All Heresies 4.51.10Hippolytus of Rome · ca. 222–235 · Others derived their sevens from the anatomy of the brain.
- Refutation of All Heresies 4.51.13Hippolytus of Rome · ca. 222–235 · The cerebellum resembles a serpent's head, and seven pairs of nerves come from the brain.
- Refutation of All Heresies 4.51.14Hippolytus of Rome · ca. 222–235 · With the four books on pagan thought complete, Hippolytus turns to the heretics who copied it.
- Refutation of All Heresies 5.2.1Hippolytus of Rome · ca. 222–235 · Book 5 will treat the Naassenes and show their debt to Greek philosophy and the mysteries.
- Refutation of All Heresies 5.3.1Hippolytus of Rome · ca. 222–235 · Book 5 will treat the Peratae and their astrological sources.
- Refutation of All Heresies 5.4.1Hippolytus of Rome · ca. 222–235 · Book 5 will treat the Sethians and their borrowings from Greek poets.
- Refutation of All Heresies 5.5.1Hippolytus of Rome · ca. 222–235 · Book 5 will treat the Gnostic Justin and his use of Herodotus.
- Refutation of All Heresies 5.6.2Hippolytus of Rome · ca. 222–235 · The heresiarchs patched together old errors and presented them as new.
- Refutation of All Heresies 5.6.3Hippolytus of Rome · ca. 222–235 · Hippolytus begins with the Naassenes, named for the Hebrew word for serpent.
- Refutation of All Heresies 5.6.4Hippolytus of Rome · ca. 222–235 · The Naassenes call themselves Gnostics and honor a divine Man and Son of Man.
- Refutation of All Heresies 5.6.5Hippolytus of Rome · ca. 222–235 · The Naassenes hymn a male-female heavenly Man called Adamas.
- Refutation of All Heresies 5.6.6Hippolytus of Rome · ca. 222–235 · The Naassenes divide the Man into intellectual, psychic, and earthly parts; knowing him leads to knowing God.
- Refutation of All Heresies 5.6.7Hippolytus of Rome · ca. 222–235 · The Naassenes say the three natures came together in Jesus, and there are three kinds of church: chosen, called, and captive.
- Refutation of All Heresies 5.7.1Hippolytus of Rome · ca. 222–235 · The Naassenes claim a tradition from James through Mariamne; Hippolytus will show it comes from pagan mysteries.
- Refutation of All Heresies 5.7.2Hippolytus of Rome · ca. 222–235 · The Naassenes apply Isaiah's "who will tell his generation" to their Man.
- Refutation of All Heresies 5.7.3Hippolytus of Rome · ca. 222–235 · The Greeks say Earth first brought forth man.
- Refutation of All Heresies 5.7.4Hippolytus of Rome · ca. 222–235 · Different peoples claim different first men.
- Refutation of All Heresies 5.7.5Hippolytus of Rome · ca. 222–235 · The Libyans and Egyptians have their own first men.
- Refutation of All Heresies 5.7.6Hippolytus of Rome · ca. 222–235 · The Chaldeans' Adam lay lifeless, an image of the heavenly Adamas made by many powers.
- Refutation of All Heresies 5.7.7Hippolytus of Rome · ca. 222–235 · A soul was given to the molded Adam so that the image of the perfect Man would suffer in bondage.
- Refutation of All Heresies 5.7.8Hippolytus of Rome · ca. 222–235 · The Naassenes seek the soul's nature in the mysteries, not in Scripture.
- Refutation of All Heresies 5.7.9Hippolytus of Rome · ca. 222–235 · The Naassenes use the Gospel of the Egyptians and Assyrian rites on the threefold soul.
- Refutation of All Heresies 5.7.10Hippolytus of Rome · ca. 222–235 · They teach that all nature, even stone, desires soul, the cause of growth.
- Refutation of All Heresies 5.7.11Hippolytus of Rome · ca. 222–235 · In Assyrian myth, Aphrodite (generation) loves Adonis (the soul).
- Refutation of All Heresies 5.7.12Hippolytus of Rome · ca. 222–235 · Persephone's and Selene's loves are read as allegories of the soul.
- Refutation of All Heresies 5.7.13Hippolytus of Rome · ca. 222–235 · The castration of Attis by the Mother of the gods is read as the soul's recall to the eternal realm.
- Refutation of All Heresies 5.7.14Hippolytus of Rome · ca. 222–235 · The heavenly Man is both male and female.
- Refutation of All Heresies 5.7.15Hippolytus of Rome · ca. 222–235 · The Naassenes forbid marital intercourse, reading Attis's castration as passage to a sexless new creation.
- Refutation of All Heresies 5.7.16Hippolytus of Rome · ca. 222–235 · They cite Paul in Romans on creation revealing God.
- Refutation of All Heresies 5.7.17Hippolytus of Rome · ca. 222–235 · The Romans passage continues on idolatry and unnatural passions.
- Refutation of All Heresies 5.7.18Hippolytus of Rome · ca. 222–235 · The Naassenes reinterpret Paul's word "shamelessness" as the first shapeless substance.
- Refutation of All Heresies 5.7.19Hippolytus of Rome · ca. 222–235 · They claim Paul's words hide their mystery, and that their baptism brings unfading pleasure.
- Refutation of All Heresies 5.7.20Hippolytus of Rome · ca. 222–235 · The Naassenes cite a saying from the Gospel of Thomas about finding the kingdom in children.
- Refutation of All Heresies 5.7.21Hippolytus of Rome · ca. 222–235 · Hippolytus traces the saying to Hippocrates, not Christ.
- Refutation of All Heresies 5.7.22Hippolytus of Rome · ca. 222–235 · The Naassenes turn to the Egyptian mysteries of Isis.
- Refutation of All Heresies 5.7.23Hippolytus of Rome · ca. 222–235 · Isis seeking Osiris is read as changeable creation clothed in the seven planets.
- Refutation of All Heresies 5.7.24Hippolytus of Rome · ca. 222–235 · They read Proverbs' "the righteous falls seven times" as the motions of the planets.
- Refutation of All Heresies 5.7.25Hippolytus of Rome · ca. 222–235 · The seed, cause of all things, is unmoved and becomes none of them.
- Refutation of All Heresies 5.7.26Hippolytus of Rome · ca. 222–235 · They apply Jesus' saying that only the Father is good to their first principle.
- Refutation of All Heresies 5.7.27Hippolytus of Rome · ca. 222–235 · This, they say, is the great Egyptian mystery.
- Refutation of All Heresies 5.7.28Hippolytus of Rome · ca. 222–235 · The Naassenes see the phallic image of Osiris, set up publicly, as the "good" proclaimed on the housetops.
- Refutation of All Heresies 5.7.29Hippolytus of Rome · ca. 222–235 · They say Hermes, shown as a phallic pillar, is the Word.
- Refutation of All Heresies 5.7.30Hippolytus of Rome · ca. 222–235 · They read Homer's Hermes leading the suitors' souls as the call to souls fallen from the heavenly Man.
- Refutation of All Heresies 5.7.31Hippolytus of Rome · ca. 222–235 · Homer's description of Hermes' golden wand is quoted.
- Refutation of All Heresies 5.7.32Hippolytus of Rome · ca. 222–235 · They link Hermes' wand with the Psalm's rod of iron.
- Refutation of All Heresies 5.7.33Hippolytus of Rome · ca. 222–235 · They cite "Wake up, sleeper" and say Christ is the Son of Man stamped on all things.
- Refutation of All Heresies 5.7.34Hippolytus of Rome · ca. 222–235 · They link the Eleusinian cry, the Psalm, and Homer's image of souls following Hermes like bats.
- Refutation of All Heresies 5.7.35Hippolytus of Rome · ca. 222–235 · They identify Adamas with the cornerstone of the Psalms and Isaiah.
- Refutation of All Heresies 5.7.36Hippolytus of Rome · ca. 222–235 · The Naassenes say the inner man, cut from Adamas, fell into the earthly body.
- Refutation of All Heresies 5.7.37Hippolytus of Rome · ca. 222–235 · Homer's souls following Hermes past Ocean are read as souls led to the eternal realm.
- Refutation of All Heresies 5.7.38Hippolytus of Rome · ca. 222–235 · Ocean flowing down begets men, flowing up begets gods.
- Refutation of All Heresies 5.7.39Hippolytus of Rome · ca. 222–235 · They read "you are gods" as promised to those who flee bodily union, and "you die like men" to those who return to it.
- Refutation of All Heresies 5.7.40Hippolytus of Rome · ca. 222–235 · They distinguish mortal fleshly birth from immortal spiritual birth of water and spirit.
- Refutation of All Heresies 5.7.41Hippolytus of Rome · ca. 222–235 · They read Joshua's parting of the Jordan as Jesus reversing the flow of generation.
- Refutation of All Heresies 5.8.1Hippolytus of Rome · ca. 222–235 · The Naassenes treat Homer as their prophet and teach that all things come from three.
- Refutation of All Heresies 5.8.2Hippolytus of Rome · ca. 222–235 · The three natures are the heavenly Man, the mortal below, and the "kingless race" figured by Moses' household.
- Refutation of All Heresies 5.8.3Hippolytus of Rome · ca. 222–235 · They cite Homer's threefold division and Jesus' saying about hearing without hearing.
- Refutation of All Heresies 5.8.4Hippolytus of Rome · ca. 222–235 · Their three secret words name the heavenly Man, the mortal man, and the upward-flowing Jordan.
- Refutation of All Heresies 5.8.5Hippolytus of Rome · ca. 222–235 · They read John's prologue so that the material world is the "nothing" made without the Word.
- Refutation of All Heresies 5.8.6Hippolytus of Rome · ca. 222–235 · They identify Joseph's divining cup with the cup of Anacreon's drinking song.
- Refutation of All Heresies 5.8.7Hippolytus of Rome · ca. 222–235 · They link Anacreon's cup with the water turned to wine at Cana.
- Refutation of All Heresies 5.8.8Hippolytus of Rome · ca. 222–235 · They say the kingdom of heaven lies hidden within like treasure or leaven.
- Refutation of All Heresies 5.8.9Hippolytus of Rome · ca. 222–235 · They claim the Samothracian mysteries teach their Primal Man.
- Refutation of All Heresies 5.8.10Hippolytus of Rome · ca. 222–235 · Two statues at Samothrace are said to represent the Primal Man and the reborn spiritual man.
- Refutation of All Heresies 5.8.11Hippolytus of Rome · ca. 222–235 · They combine Jesus' sayings about eating his flesh and drinking his cup.
- Refutation of All Heresies 5.8.12Hippolytus of Rome · ca. 222–235 · They teach that each person can only receive what fits his own nature.
- Refutation of All Heresies 5.8.13Hippolytus of Rome · ca. 222–235 · They say the Thracians call this Man Corybas, whose descent from the "crown" cannot be understood.
- Refutation of All Heresies 5.8.14Hippolytus of Rome · ca. 222–235 · They read "we have not seen his form" of the hidden Man in the body.
- Refutation of All Heresies 5.8.15Hippolytus of Rome · ca. 222–235 · They read the Psalms' God over the flood as the Man crying out from the waters of generation.
- Refutation of All Heresies 5.8.16Hippolytus of Rome · ca. 222–235 · They read Isaiah's promise of safety through rivers and fire as protection from generation and desire.
- Refutation of All Heresies 5.8.17Hippolytus of Rome · ca. 222–235 · They put Isaiah's words of God's remembering into the mouth of Adamas.
- Refutation of All Heresies 5.8.18Hippolytus of Rome · ca. 222–235 · They read Psalm 24's King of glory and Psalm 22's "worm and no man" as the reborn Man.
- Refutation of All Heresies 5.8.19Hippolytus of Rome · ca. 222–235 · They read the Psalm's "war" as the body's inner conflict and Jacob's vision as the gate of rebirth.
- Refutation of All Heresies 5.8.20Hippolytus of Rome · ca. 222–235 · Jacob's "gate of heaven" is linked with Jesus' "I am the gate."
- Refutation of All Heresies 5.8.21Hippolytus of Rome · ca. 222–235 · Salvation, they say, requires rebirth through this gate.
- Refutation of All Heresies 5.8.22Hippolytus of Rome · ca. 222–235 · The Phrygian name Papas is linked with "stop" and with the peace for those far and near.
- Refutation of All Heresies 5.8.23Hippolytus of Rome · ca. 222–235 · They read "whitewashed tombs" and the dead leaving the tombs as bodies without and with the spiritual Man.
- Refutation of All Heresies 5.8.24Hippolytus of Rome · ca. 222–235 · Resurrection for them is entry through the heavenly gate, by which one becomes a god.
- Refutation of All Heresies 5.8.25Hippolytus of Rome · ca. 222–235 · They cite Paul's rapture to the third heaven.
- Refutation of All Heresies 5.8.26Hippolytus of Rome · ca. 222–235 · They cite Paul on spiritual things that the "psychic" man cannot receive, claiming them for themselves.
- Refutation of All Heresies 5.8.27Hippolytus of Rome · ca. 222–235 · They cite Jesus' sayings on being drawn by the Father and doing his will.
- Refutation of All Heresies 5.8.28Hippolytus of Rome · ca. 222–235 · They pun on "tax collectors" and "ends", claiming to be those on whom the ends of the ages have come.
- Refutation of All Heresies 5.8.29Hippolytus of Rome · ca. 222–235 · They apply the parable of the sower to themselves as the only true hearers.
- Refutation of All Heresies 5.8.30Hippolytus of Rome · ca. 222–235 · They read the land of milk and honey as the Pleroma shared by the perfect.
- Refutation of All Heresies 5.8.31Hippolytus of Rome · ca. 222–235 · The Man is "unfruitful" when fleshly; the only true fruits are the spiritual who enter the third gate.
- Refutation of All Heresies 5.8.32Hippolytus of Rome · ca. 222–235 · They quote a saying about eating dead and living things, meaning spiritual words and men.
- Refutation of All Heresies 5.8.33Hippolytus of Rome · ca. 222–235 · They read "do not throw pearls to swine" as a condemnation of sexual union.
- Refutation of All Heresies 5.8.34Hippolytus of Rome · ca. 222–235 · They derive "goatherd" from a word for turning, making the Man the mover of the cosmos.
- Refutation of All Heresies 5.8.35Hippolytus of Rome · ca. 222–235 · They support the etymology with "poles", Homer's Proteus, and "cities".
- Refutation of All Heresies 5.8.36Hippolytus of Rome · ca. 222–235 · They read "more are the children of the desolate" as the many reborn spiritual children.
- Refutation of All Heresies 5.8.37Hippolytus of Rome · ca. 222–235 · They read Rachel's weeping and Jeremiah's lament as grief over fleshly generation.
- Refutation of All Heresies 5.8.38Hippolytus of Rome · ca. 222–235 · They cite Jeremiah's "who will know him" of the hidden perfect Man.
- Refutation of All Heresies 5.8.39Hippolytus of Rome · ca. 222–235 · They say the Eleusinian mystery of the reaped ear of grain points to the Man.
- Refutation of All Heresies 5.8.40Hippolytus of Rome · ca. 222–235 · They cite the Eleusinian hierophant's cry announcing the birth of a holy child.
- Refutation of All Heresies 5.8.41Hippolytus of Rome · ca. 222–235 · They derive "Eleusis" from "coming" down and "Anactoreion" from going back up.
- Refutation of All Heresies 5.8.42Hippolytus of Rome · ca. 222–235 · The lesser mysteries lead to the greater, for "greater deaths obtain greater portions."
- Refutation of All Heresies 5.8.43Hippolytus of Rome · ca. 222–235 · The lesser mysteries of Persephone lie at the end of the broad road of the perishing.
- Refutation of All Heresies 5.8.44Hippolytus of Rome · ca. 222–235 · The greater mysteries are the gate of heaven, open only to the spiritual, who become bridegrooms.
- Refutation of All Heresies 5.8.45Hippolytus of Rome · ca. 222–235 · The virgin of Isaiah bears a spiritual Aeon; they cite the narrow and broad ways.
- Refutation of All Heresies 5.9.1Hippolytus of Rome · ca. 222–235 · They call the Father an "almond" that split open to beget the ineffable Son.
- Refutation of All Heresies 5.9.2Hippolytus of Rome · ca. 222–235 · The almond's splitting produced the invisible one through whom all things were made.
- Refutation of All Heresies 5.9.3Hippolytus of Rome · ca. 222–235 · The one begotten is a "piper", harmonious spirit; they cite Jesus on worship in spirit.
- Refutation of All Heresies 5.9.4Hippolytus of Rome · ca. 222–235 · The perfect worship in spirit the many-named being that all nature desires.
- Refutation of All Heresies 5.9.5Hippolytus of Rome · ca. 222–235 · They describe the hidden word of God as a point from which all things grow.
- Refutation of All Heresies 5.9.6Hippolytus of Rome · ca. 222–235 · They identify the kingdom and the mustard seed with the hidden point in the body.
- Refutation of All Heresies 5.9.7Hippolytus of Rome · ca. 222–235 · They claim that everything, even theater, secretly speaks their mysteries.
- Refutation of All Heresies 5.9.8Hippolytus of Rome · ca. 222–235 · A theater hymn to Attis lists his many names, which the Naassenes claim as their own.
- Refutation of All Heresies 5.9.9Hippolytus of Rome · ca. 222–235 · Another hymn to the many-formed Attis.
- Refutation of All Heresies 5.9.10Hippolytus of Rome · ca. 222–235 · The Naassenes attend the rites of the Great Mother and imitate her castrated priests.
- Refutation of All Heresies 5.9.11Hippolytus of Rome · ca. 222–235 · The Naassenes forbid intercourse with women and worship the serpent.
- Refutation of All Heresies 5.9.12Hippolytus of Rome · ca. 222–235 · They derive the word for temple from the serpent, claiming every rite honors him.
- Refutation of All Heresies 5.9.13Hippolytus of Rome · ca. 222–235 · They make the serpent the moist substance, like Thales' water.
- Refutation of All Heresies 5.9.14Hippolytus of Rome · ca. 222–235 · The serpent is good and gives beauty to all, like the river from Eden dividing into four.
- Refutation of All Heresies 5.9.15Hippolytus of Rome · ca. 222–235 · They read Eden as the brain and the rivers of paradise as the senses, beginning with Pishon.
- Refutation of All Heresies 5.9.16Hippolytus of Rome · ca. 222–235 · Pishon is the eye and Gihon hearing; the Tigris follows.
- Refutation of All Heresies 5.9.17Hippolytus of Rome · ca. 222–235 · The Tigris is the sense of smell.
- Refutation of All Heresies 5.9.18Hippolytus of Rome · ca. 222–235 · The Euphrates is the mouth, and the water above the firmament is the living water Jesus offers.
- Refutation of All Heresies 5.9.19Hippolytus of Rome · ca. 222–235 · Each nature draws its own from this water, as a magnet draws iron.
- Refutation of All Heresies 5.9.20Hippolytus of Rome · ca. 222–235 · Through the Naassenes, they claim, the blind may see how one water gives each plant its own fruit.
- Refutation of All Heresies 5.9.21Hippolytus of Rome · ca. 222–235 · The Man is despised in the world; the Naassenes claim to draw their own from the living water through Jesus, the gate.
- Refutation of All Heresies 5.9.22Hippolytus of Rome · ca. 222–235 · The Naassenes claim to be the only true Christians, anointed from the horn like David.
- Refutation of All Heresies 5.10.1Hippolytus of Rome · ca. 222–235 · Hippolytus has given only a sample of the Naassenes' teaching and adds one of their hymns.
- Refutation of All Heresies 5.10.2Hippolytus of Rome · ca. 222–235 · The Naassene psalm tells of the soul's wanderings and of Jesus descending with seals to reveal the hidden way.
- Refutation of All Heresies 5.11.1Hippolytus of Rome · ca. 222–235 · Hippolytus compares heresy to the many-headed Hydra and will strike its heads one by one.
- Refutation of All Heresies 5.12.1Hippolytus of Rome · ca. 222–235 · Hippolytus turns to the Peratae, who teach a world divided in three.
- Refutation of All Heresies 5.12.2Hippolytus of Rome · ca. 222–235 · The Peratae's three parts are the perfect Good, the infinite powers, and the particular world.
- Refutation of All Heresies 5.12.3Hippolytus of Rome · ca. 222–235 · The Peratae speak of three gods, words, minds, and men, one for each part of the world.
- Refutation of All Heresies 5.12.4Hippolytus of Rome · ca. 222–235 · The Peratae say a threefold Christ came down in Herod's time bearing the powers of all three worlds.
- Refutation of All Heresies 5.12.5Hippolytus of Rome · ca. 222–235 · They cite Colossians on the fullness dwelling bodily in Christ, and say seeds of power came down from the upper worlds.
- Refutation of All Heresies 5.12.6Hippolytus of Rome · ca. 222–235 · The Peratae say Christ came to save the upper worlds, while the lower "world" must perish.
- Refutation of All Heresies 5.13.1Hippolytus of Rome · ca. 222–235 · Hippolytus begins to show that the Peratae took their teaching from the astrologers, who divide the cosmos into the fixed sphere of the zodiac and the sphere of the planets.
- Refutation of All Heresies 5.13.9Hippolytus of Rome · ca. 222–235 · The four turning signs mark the seasons; the Peratic leaders Euphrates and Celbes merely renamed the astrologers' doctrines.
- Refutation of All Heresies 5.13.12Hippolytus of Rome · ca. 222–235 · The Peratae took over Chaldean star lore and passed it off as Christ's teaching under new names such as “toparchs” and “suburbans.”
- Refutation of All Heresies 5.13.13Hippolytus of Rome · ca. 222–235 · Hippolytus will set Peratic writings beside astrology to show they come from astrologers, not from Christ.
- Refutation of All Heresies 5.14.1Hippolytus of Rome · ca. 222–235 · Hippolytus quotes a Peratic book that describes a watery power from Chaos which people named the Sea.
- Refutation of All Heresies 5.14.2Hippolytus of Rome · ca. 222–235 · The Peratic book says that ignorance named this power Kronos, whose earthly copies were Cepheus, Prometheus, and Iapetus.
- Refutation of All Heresies 5.14.3Hippolytus of Rome · ca. 222–235 · A male-female power over the sea, called Chorzar, was named Poseidon by ignorance.
- Refutation of All Heresies 5.14.4Hippolytus of Rome · ca. 222–235 · A power around the twelve-angled pyramid, which ignorance named Kore, has five ministers with strange names.
- Refutation of All Heresies 5.14.5Hippolytus of Rome · ca. 222–235 · The book names the planets and the rulers of air and winds, equating them with the Curetes and with Aeolus.
- Refutation of All Heresies 5.14.6Hippolytus of Rome · ca. 222–235 · The rulers of night and day are named Soklan and Euno, whom ignorance called Osiris and Isis.
- Refutation of All Heresies 5.14.7Hippolytus of Rome · ca. 222–235 · The book lists further powers, identified by ignorance with Rhea and Demeter, and their human copies.
- Refutation of All Heresies 5.14.8Hippolytus of Rome · ca. 222–235 · The power over fruits (called Men) and the power of fire (called Hephaestus) are listed with their human images, many of them famed astrologers and magicians.
- Refutation of All Heresies 5.14.9Hippolytus of Rome · ca. 222–235 · Three powers in the air, causes of birth, were named the Fates by ignorance.
- Refutation of All Heresies 5.14.10Hippolytus of Rome · ca. 222–235 · The last power, called Eros by ignorance, ends the Peratic book titled “The suburbans up to the ether.”
- Refutation of All Heresies 5.15.1Hippolytus of Rome · ca. 222–235 · Hippolytus concludes that the Peratic system is astrology with new names.
- Refutation of All Heresies 5.15.2Hippolytus of Rome · ca. 222–235 · The Peratae hold that the world came about by outflow from above and that the visible stars cause its generation.
- Refutation of All Heresies 5.15.3Hippolytus of Rome · ca. 222–235 · They teach that earthly things arise, perish, and are ruled by the stars' outflow.
- Refutation of All Heresies 5.15.4Hippolytus of Rome · ca. 222–235 · The Peratae turned the astrologers' cardinal points into God (the center) and left and right powers.
- Refutation of All Heresies 5.15.5Hippolytus of Rome · ca. 222–235 · Their “right” and “left” powers are just the astrologers' ascension and declination.
- Refutation of All Heresies 5.16.1Hippolytus of Rome · ca. 222–235 · The Peratae (“those who cross over”) claim that they alone know how to pass beyond the fate that rules everything born.
- Refutation of All Heresies 5.16.2Hippolytus of Rome · ca. 222–235 · The Peratae identify corruption with water and with Kronos, whom nothing born can escape.
- Refutation of All Heresies 5.16.3Hippolytus of Rome · ca. 222–235 · Kronos brings every birth to decay, and the Peratae cite Homer's oath by the water of Styx as proof that even the gods fear water.
- Refutation of All Heresies 5.16.4Hippolytus of Rome · ca. 222–235 · They cite Heraclitus, that for souls it is death to become water, and apply it to the Egyptians drowned in the Red Sea.
- Refutation of All Heresies 5.16.5Hippolytus of Rome · ca. 222–235 · The Peratae read the Exodus as escape from the body: Egypt is the body and the Red Sea is corruption.
- Refutation of All Heresies 5.16.6Hippolytus of Rome · ca. 222–235 · The stars, gods of destruction, are the biting serpents of the wilderness.
- Refutation of All Heresies 5.16.7Hippolytus of Rome · ca. 222–235 · Only the perfect serpent that Moses showed can save those who leave the body and the world.
- Refutation of All Heresies 5.16.8Hippolytus of Rome · ca. 222–235 · The saving serpent is Moses' rod that swallowed the magicians' serpents, and it is the “wise word” spoken to Eve.
- Refutation of All Heresies 5.16.9Hippolytus of Rome · ca. 222–235 · The Peratae make the serpent the river of Eden and the mark of Cain, and say that the god of this world prefers bloody sacrifice.
- Refutation of All Heresies 5.16.10Hippolytus of Rome · ca. 222–235 · The Peratae say the serpent appeared under Herod and was prefigured by Joseph's coat and by Esau.
- Refutation of All Heresies 5.16.11Hippolytus of Rome · ca. 222–235 · The perfect serpent is Nimrod the hunter and the serpent Moses lifted up, as John 3:14 says.
- Refutation of All Heresies 5.16.12Hippolytus of Rome · ca. 222–235 · The Peratae identify the serpent with the constellation in heaven and with the Word of John's prologue.
- Refutation of All Heresies 5.16.13Hippolytus of Rome · ca. 222–235 · The “life” that came to be in the Word is Eve.
- Refutation of All Heresies 5.16.14Hippolytus of Rome · ca. 222–235 · Eve is the common nature of all beings, and the serpent in the sky is the source of all motion and every event.
- Refutation of All Heresies 5.16.15Hippolytus of Rome · ca. 222–235 · The head of the heavenly Dragon, where setting and rising meet, is the great wonder that the poet Aratus described.
- Refutation of All Heresies 5.16.16Hippolytus of Rome · ca. 222–235 · The Peratae read the neighboring constellations (Crown, Lyre, Kneeler, Serpent-holder) as parts of their myth.
- Refutation of All Heresies 5.17.1Hippolytus of Rome · ca. 222–235 · Hippolytus summarizes the Peratic system: the universe consists of Father, Son, and Matter.
- Refutation of All Heresies 5.17.2Hippolytus of Rome · ca. 222–235 · The Son, identified with the serpent, receives forms from the Father and stamps them on formless Matter.
- Refutation of All Heresies 5.17.3Hippolytus of Rome · ca. 222–235 · The Son is imprinted by the Father as Jacob's rods imprinted colors on the conceiving flocks.
- Refutation of All Heresies 5.17.4Hippolytus of Rome · ca. 222–235 · Powers flow from the Son into Matter like the colors onto Jacob's flocks, producing corruptible and incorruptible births.
- Refutation of All Heresies 5.17.5Hippolytus of Rome · ca. 222–235 · Like a painter copying without diminishing his models, the Son copies the Father's characters into Matter.
- Refutation of All Heresies 5.17.6Hippolytus of Rome · ca. 222–235 · Whoever recognizes that he is a copy of the Father becomes consubstantial with him and ascends; whoever does not perishes.
- Refutation of All Heresies 5.17.7Hippolytus of Rome · ca. 222–235 · The Peratae distinguish the heavenly Father of the Gospels from the murderous demiurge of John 8:44.
- Refutation of All Heresies 5.17.8Hippolytus of Rome · ca. 222–235 · Only the Son, the serpent, can carry the awakened back up to the Father.
- Refutation of All Heresies 5.17.9Hippolytus of Rome · ca. 222–235 · The Son is the door of John 10:9; the rest of the sentence is lost.
- Refutation of All Heresies 5.17.10Hippolytus of Rome · ca. 222–235 · As a magnet draws iron, the serpent draws the perfect race back from the world.
- Refutation of All Heresies 5.17.11Hippolytus of Rome · ca. 222–235 · The Peratae compare the brain to the Father and the serpent-shaped cerebellum to the Son.
- Refutation of All Heresies 5.17.12Hippolytus of Rome · ca. 222–235 · Life-giving substance passes through the pineal gland and cerebellum into the spinal marrow, as forms pass from the Son into Matter.
- Refutation of All Heresies 5.17.13Hippolytus of Rome · ca. 222–235 · Their secret mysteries, Hippolytus says, are easy to grasp from this analogy.
- Refutation of All Heresies 5.18.1Hippolytus of Rome · ca. 222–235 · Hippolytus ends his account of the Peratae, whose own teachings condemn them.
- Refutation of All Heresies 5.19.1Hippolytus of Rome · ca. 222–235 · The Sethians teach three principles, each with countless powers, that is, capacities to become anything.
- Refutation of All Heresies 5.19.2Hippolytus of Rome · ca. 222–235 · A child can become anything by being near a master of that art; so too with the principles.
- Refutation of All Heresies 5.19.3Hippolytus of Rome · ca. 222–235 · The Sethian principles are light above, darkness below, and between them spirit, like a fine fragrance.
- Refutation of All Heresies 5.19.4Hippolytus of Rome · ca. 222–235 · Light shines down into darkness, while the spirit's fragrance spreads in every direction.
- Refutation of All Heresies 5.19.5Hippolytus of Rome · ca. 222–235 · Light and spirit have been drawn down into the darkness, which is a fearful water.
- Refutation of All Heresies 5.19.6Hippolytus of Rome · ca. 222–235 · The darkness knows it is nothing without the light and strives to keep the captured spark.
- Refutation of All Heresies 5.19.7Hippolytus of Rome · ca. 222–235 · The pupil of the eye pictures the struggle: darkness keeps the light, while light and spirit strive to recover it.
- Refutation of All Heresies 5.19.8Hippolytus of Rome · ca. 222–235 · The countless intelligent powers of the principles are at rest when kept apart.
- Refutation of All Heresies 5.19.9Hippolytus of Rome · ca. 222–235 · When unlike powers meet, their meeting produces motion and activity.
- Refutation of All Heresies 5.19.10Hippolytus of Rome · ca. 222–235 · Each meeting of powers stamps an image like a seal, and so there are countless images.
- Refutation of All Heresies 5.19.11Hippolytus of Rome · ca. 222–235 · The first meeting of the principles produced heaven and earth, shaped like a womb.
- Refutation of All Heresies 5.19.12Hippolytus of Rome · ca. 222–235 · Countless further meetings of powers produced countless womb-shaped seals and so all living creatures.
- Refutation of All Heresies 5.19.13Hippolytus of Rome · ca. 222–235 · Spirit and light are scattered in all creatures, and from the water came a violent wind, the cause of generation.
- Refutation of All Heresies 5.19.14Hippolytus of Rome · ca. 222–235 · The wind stirs waves, which become pregnant with man or mind.
- Refutation of All Heresies 5.19.15Hippolytus of Rome · ca. 222–235 · The mind, a divine spark from the light above, is born of water into human bodies and seeks release.
- Refutation of All Heresies 5.19.16Hippolytus of Rome · ca. 222–235 · The light above seeks to free the mind from the dark body and from the wind that begot it.
- Refutation of All Heresies 5.19.17Hippolytus of Rome · ca. 222–235 · The captured ray of light is the spirit “borne above the water” of Genesis; the rest is damaged.
- Refutation of All Heresies 5.19.18Hippolytus of Rome · ca. 222–235 · The hissing wind is like a serpent, and from it all generation began.
- Refutation of All Heresies 5.19.19Hippolytus of Rome · ca. 222–235 · The serpent-wind enters the unclean womb and begets man.
- Refutation of All Heresies 5.19.20Hippolytus of Rome · ca. 222–235 · The Sethians say the Word took the serpent's likeness and entered a virgin's womb to free the imprisoned mind.
- Refutation of All Heresies 5.19.21Hippolytus of Rome · ca. 222–235 · After his birth the Word washed and drank living water, which all must drink to put on a heavenly garment.
- Refutation of All Heresies 5.20.1Hippolytus of Rome · ca. 222–235 · The Sethian doctrine is patched together from natural philosophy and borrowed sayings.
- Refutation of All Heresies 5.20.2Hippolytus of Rome · ca. 222–235 · The Sethians find their three principles in every triad of the books of Moses.
- Refutation of All Heresies 5.20.3Hippolytus of Rome · ca. 222–235 · The Sethians' three laws are the prohibition in Eden, the call of Abraham, and the commandments with fixed penalties.
- Refutation of All Heresies 5.20.4Hippolytus of Rome · ca. 222–235 · The Sethian teaching derives from the old poets Musaeus, Linus, and Orpheus.
- Refutation of All Heresies 5.20.5Hippolytus of Rome · ca. 222–235 · Their doctrine of the womb and navel is in Orphic poems and in the rites of Phlius, older than the Eleusinian mysteries.
- Refutation of All Heresies 5.20.6Hippolytus of Rome · ca. 222–235 · Hippolytus describes a painting at Phlius of a winged old man pursuing a dark woman, which he links to Sethian doctrine.
- Refutation of All Heresies 5.20.7Hippolytus of Rome · ca. 222–235 · The painting's inscriptions are read as light flowing downward and the dark water below.
- Refutation of All Heresies 5.20.8Hippolytus of Rome · ca. 222–235 · The Sethian rites resemble those of Phlius, and Homer's threefold division of the world is cited for their three principles.
- Refutation of All Heresies 5.20.9Hippolytus of Rome · ca. 222–235 · The Sethians borrow from Homer to describe the dark water that holds the fallen light.
- Refutation of All Heresies 5.20.10Hippolytus of Rome · ca. 222–235 · Homer's oath by the Styx shows, they say, that water is dreadful, as it is to the mind.
- Refutation of All Heresies 5.21.1Hippolytus of Rome · ca. 222–235 · The Sethians urge their disciples to study the philosophical theory of blending and mixture.
- Refutation of All Heresies 5.21.2Hippolytus of Rome · ca. 222–235 · The spark of light is mixed into the dark waters like many incenses in one scent.
- Refutation of All Heresies 5.21.3Hippolytus of Rome · ca. 222–235 · A skilled nose can pick out each ingredient in mixed incense.
- Refutation of All Heresies 5.21.4Hippolytus of Rome · ca. 222–235 · Metals mixed in gold or silver, and water in wine, can be separated by skill.
- Refutation of All Heresies 5.21.5Hippolytus of Rome · ca. 222–235 · The Sethians read Christ's “sword” as the separation of the light from its mixture.
- Refutation of All Heresies 5.21.6Hippolytus of Rome · ca. 222–235 · Only the Sethians, reborn as spiritual, know the place where the mixed elements are separated.
- Refutation of All Heresies 5.21.7Hippolytus of Rome · ca. 222–235 · Hippolytus charges that they twist good texts and hide their error in parables.
- Refutation of All Heresies 5.21.8Hippolytus of Rome · ca. 222–235 · Mixed things are drawn to their own places, as iron to a magnet.
- Refutation of All Heresies 5.21.9Hippolytus of Rome · ca. 222–235 · Through teaching, the captured ray hastens to the Word who came in a slave's form and becomes one with him.
- Refutation of All Heresies 5.21.10Hippolytus of Rome · ca. 222–235 · The Sethians cite a Persian well whose single draught separates into three substances.
- Refutation of All Heresies 5.21.11Hippolytus of Rome · ca. 222–235 · The well yields salt, asphalt, and black oil, as Herodotus relates.
- Refutation of All Heresies 5.21.12Hippolytus of Rome · ca. 222–235 · The Sethians count the well their best proof.
- Refutation of All Heresies 5.22.1Hippolytus of Rome · ca. 222–235 · Hippolytus points to the Paraphrase of Seth for the full Sethian system and turns to the Gnostic Justin.
- Refutation of All Heresies 5.23.1Hippolytus of Rome · ca. 222–235 · The Gnostic Justin leads his hearers back to Greek myths and binds them by oath before revealing his mystery.
- Refutation of All Heresies 5.23.2Hippolytus of Rome · ca. 222–235 · Justin sweetens his long books with myths, then binds his followers by dreadful oaths before handing on his mysteries.
- Refutation of All Heresies 5.23.3Hippolytus of Rome · ca. 222–235 · All these sects share one spirit and call themselves Gnostics, claiming special knowledge.
- Refutation of All Heresies 5.24.1Hippolytus of Rome · ca. 222–235 · Justin requires an oath of secrecy, citing Paul's “what eye has not seen” and the Lord's oath in the Psalm.
- Refutation of All Heresies 5.24.2Hippolytus of Rome · ca. 222–235 · Hippolytus will expose Justin's secrets from one of his books.
- Refutation of All Heresies 5.24.3Hippolytus of Rome · ca. 222–235 · Justin's book Baruch is built on a myth taken from Herodotus.
- Refutation of All Heresies 5.25.4Hippolytus of Rome · ca. 222–235 · Heracles names the sons, recovers his horse, and leaves; Hippolytus now turns to Justin's use of the myth.
- Refutation of All Heresies 5.26.1Hippolytus of Rome · ca. 222–235 · Justin teaches three principles: the Good, the Father, and a female half-maiden, half-viper.
- Refutation of All Heresies 5.26.2Hippolytus of Rome · ca. 222–235 · The Father, named Elohim, and the female Eden desire each other and unite.
- Refutation of All Heresies 5.26.3Hippolytus of Rome · ca. 222–235 · From Elohim and Eden come twelve paternal angels, among them Baruch.
- Refutation of All Heresies 5.26.4Hippolytus of Rome · ca. 222–235 · Eden makes twelve maternal angels, among them Babel and Naas.
- Refutation of All Heresies 5.26.5Hippolytus of Rome · ca. 222–235 · The twenty-four angels together are the paradise “planted in Eden.”
- Refutation of All Heresies 5.26.6Hippolytus of Rome · ca. 222–235 · The tree of life is the angel Baruch and the tree of knowledge is the angel Naas.
- Refutation of All Heresies 5.26.7Hippolytus of Rome · ca. 222–235 · Elohim's angels made man from Eden's human upper part, and the beasts came from her lower part.
- Refutation of All Heresies 5.26.8Hippolytus of Rome · ca. 222–235 · Adam receives soul from Eden and spirit from Elohim, a symbol of their marriage.
- Refutation of All Heresies 5.26.9Hippolytus of Rome · ca. 222–235 · Eve likewise has soul from Eden and spirit from Elohim, and the first couple is told to inherit “the earth,” meaning Eden.
- Refutation of All Heresies 5.26.10Hippolytus of Rome · ca. 222–235 · Justin explains the dowry as an imitation of Eden's gift to Elohim.
- Refutation of All Heresies 5.26.11Hippolytus of Rome · ca. 222–235 · Eden's twelve angels form four groups, the four rivers of paradise, and rule the world.
- Refutation of All Heresies 5.26.12Hippolytus of Rome · ca. 222–235 · The angelic groups rotate around the world in turn.
- Refutation of All Heresies 5.26.13Hippolytus of Rome · ca. 222–235 · Wherever each group of Eden's angels rules, famine and disease follow in turn.
- Refutation of All Heresies 5.26.14Hippolytus of Rome · ca. 222–235 · Evil began when Elohim rose to the heights of heaven, leaving the earthly Eden below.
- Refutation of All Heresies 5.26.15Hippolytus of Rome · ca. 222–235 · Seeing a higher light, Elohim asks to enter, realizing he is not the supreme Lord.
- Refutation of All Heresies 5.26.16Hippolytus of Rome · ca. 222–235 · Elohim enters to the Good one, sees what no eye has seen, and is seated at his right hand.
- Refutation of All Heresies 5.26.17Hippolytus of Rome · ca. 222–235 · Elohim asks leave to destroy the world in order to recover his spirit from humankind.
- Refutation of All Heresies 5.26.18Hippolytus of Rome · ca. 222–235 · The Good one refuses and bids Elohim stay with him, leaving creation to Eden.
- Refutation of All Heresies 5.26.19Hippolytus of Rome · ca. 222–235 · Abandoned, Eden adorns herself hoping to win Elohim back.
- Refutation of All Heresies 5.26.20Hippolytus of Rome · ca. 222–235 · In Justin's myth, the abandoned Eden has Babel (Aphrodite) cause adultery and the breakup of marriages to torment Elohim's spirit in humans.
- Refutation of All Heresies 5.26.21Hippolytus of Rome · ca. 222–235 · Eden sets the angel Naas to torment Elohim's spirit in humans, and Elohim sends Baruch to help.
- Refutation of All Heresies 5.26.22Hippolytus of Rome · ca. 222–235 · Baruch tells Adam to obey Eden's angels except Naas, the lawless tree of knowledge.
- Refutation of All Heresies 5.26.23Hippolytus of Rome · ca. 222–235 · In Justin's myth Naas seduces Eve and abuses Adam, the origin of adultery and of sex between males, while Elohim's ascent shows the way up.
- Refutation of All Heresies 5.26.24Hippolytus of Rome · ca. 222–235 · Baruch was sent to Moses to turn Israel to the Good one.
- Refutation of All Heresies 5.26.25Hippolytus of Rome · ca. 222–235 · Naas, working through the soul, obscured Baruch's commands to Moses; so soul and spirit war in everyone.
- Refutation of All Heresies 5.26.26Hippolytus of Rome · ca. 222–235 · Baruch was sent to the prophets, but Naas led them all astray.
- Refutation of All Heresies 5.26.27Hippolytus of Rome · ca. 222–235 · Elohim sent Heracles, a Gentile prophet, whose twelve labors were victories over Eden's twelve angels.
- Refutation of All Heresies 5.26.28Hippolytus of Rome · ca. 222–235 · Omphale (Babel) seduced Heracles and stripped him of his power, so his mission failed.
- Refutation of All Heresies 5.26.29Hippolytus of Rome · ca. 222–235 · Baruch comes to the twelve-year-old Jesus, a shepherd boy in Nazareth, and tells him the whole story.
- Refutation of All Heresies 5.26.30Hippolytus of Rome · ca. 222–235 · Baruch charges Jesus to proclaim the Good one and ascend to him.
- Refutation of All Heresies 5.26.31Hippolytus of Rome · ca. 222–235 · Jesus stayed faithful; Naas had him crucified, but he left Eden's body on the cross and ascended.
- Refutation of All Heresies 5.26.32Hippolytus of Rome · ca. 222–235 · From the cross Jesus gave the soul and body back to Eden and committed the spirit to the Father.
- Refutation of All Heresies 5.26.33Hippolytus of Rome · ca. 222–235 · Justin identifies the Good one with Priapus, “maker before” all things.
- Refutation of All Heresies 5.26.34Hippolytus of Rome · ca. 222–235 · In the myth of Leda and the swan, the swan is Elohim and Leda is Eden.
- Refutation of All Heresies 5.26.35Hippolytus of Rome · ca. 222–235 · Justin reads other Greek myths, Ganymede and Danae, as his own story.
- Refutation of All Heresies 5.26.36Hippolytus of Rome · ca. 222–235 · Justin reads Isaiah's “Hear, O heaven” as addressed to spirit and soul, with Israel meaning Eden.
- Refutation of All Heresies 5.26.37Hippolytus of Rome · ca. 222–235 · Israel (Eden) did not know that Elohim was with the Good one, and so she torments the spirit in humans.
- Refutation of All Heresies 5.27.1Hippolytus of Rome · ca. 222–235 · Justin's initiates swear the oath Elohim swore before the Good one.
- Refutation of All Heresies 5.27.2Hippolytus of Rome · ca. 222–235 · The initiate swears secrecy, enters to the Good one, and drinks living water as a ritual washing.
- Refutation of All Heresies 5.27.3Hippolytus of Rome · ca. 222–235 · Justin distinguishes the lower water of creation from the living water above, in which the spiritual are washed.
- Refutation of All Heresies 5.27.4Hippolytus of Rome · ca. 222–235 · Justin reads Hosea's command to marry an unfaithful wife as the mystery of Eden's departure from Elohim.
- Refutation of All Heresies 5.27.5Hippolytus of Rome · ca. 222–235 · Justin's followers twist the prophets in many books, chiefly Baruch; Hippolytus calls this the worst heresy he has met.
- Refutation of All Heresies 5.27.6Hippolytus of Rome · ca. 222–235 · Hippolytus compares refuting Justin to Heracles cleaning the Augean stables.
- Refutation of All Heresies 5.28.1Hippolytus of Rome · ca. 222–235 · Hippolytus closes Book 5 and announces that he will expose the following heresies, beginning with Simon.
- Refutation of All Heresies 6.2.1Hippolytus of Rome · ca. 222–235 · Contents: Simon's doctrine, drawn from magic and poetry.
- Refutation of All Heresies 6.3.1Hippolytus of Rome · ca. 222–235 · Contents: Valentinus, whose doctrine comes from Plato and Pythagoras rather than Scripture.
- Refutation of All Heresies 6.4.1Hippolytus of Rome · ca. 222–235 · Contents: the Valentinians Secundus, Ptolemy, and Heracleon, who restated Greek philosophy.
- Refutation of All Heresies 6.5.1Hippolytus of Rome · ca. 222–235 · Contents: Marcus and Colarbasus, given to magic and number lore.
- Refutation of All Heresies 6.6.1Hippolytus of Rome · ca. 222–235 · Hippolytus recalls the serpent sects of Book 5 and promises to refute all the heresies that follow.
- Refutation of All Heresies 6.7.1Hippolytus of Rome · ca. 222–235 · Simon of Gitta, a magician refuted by the apostles in Acts, tried to make himself a god, and later sects took their start from him.
- Refutation of All Heresies 6.7.2Hippolytus of Rome · ca. 222–235 · Hippolytus introduces the story of Apsethus the Libyan, who also wished to be thought a god.
- Refutation of All Heresies 6.9.1Hippolytus of Rome · ca. 222–235 · Simon is to be seen as another Apsethus, a man who made himself a god by a trick.
- Refutation of All Heresies 6.9.2Hippolytus of Rome · ca. 222–235 · Hippolytus will “reteach Simon's parrots” that Simon was no Christ but an ordinary man.
- Refutation of All Heresies 6.9.3Hippolytus of Rome · ca. 222–235 · Simon misread Moses' “God is a consuming fire” to make fire the principle of all things, borrowing from Heraclitus.
- Refutation of All Heresies 6.9.4Hippolytus of Rome · ca. 222–235 · Simon's book, the Great Declaration, opens by calling the first principle the infinite power.
- Refutation of All Heresies 6.9.5Hippolytus of Rome · ca. 222–235 · The infinite power dwells in man; it is a fire with a hidden and a manifest nature.
- Refutation of All Heresies 6.9.6Hippolytus of Rome · ca. 222–235 · The hidden and manifest parts of fire correspond to Aristotle's potency and act or Plato's intelligible and sensible.
- Refutation of All Heresies 6.9.7Hippolytus of Rome · ca. 222–235 · The manifest fire holds all visible things, the hidden fire all intelligible things.
- Refutation of All Heresies 6.9.8Hippolytus of Rome · ca. 222–235 · Simon likens the heavenly fire to Nebuchadnezzar's great tree, which feeds all flesh.
- Refutation of All Heresies 6.9.9Hippolytus of Rome · ca. 222–235 · The visible parts of the tree are consumed by the fire.
- Refutation of All Heresies 6.9.10Hippolytus of Rome · ca. 222–235 · The fruit, if fully formed, is stored, while the chaff is burned.
- Refutation of All Heresies 6.10.1Hippolytus of Rome · ca. 222–235 · Simon uses Isaiah's vineyard to show that the tree is man.
- Refutation of All Heresies 6.10.2Hippolytus of Rome · ca. 222–235 · Simon cites “all flesh is grass” and makes the enduring word of the Lord the word born in the mouth.
- Refutation of All Heresies 6.11.1Hippolytus of Rome · ca. 222–235 · Simon calls the fire perfect and intelligent, so that everything in it thinks and acts, and cites Empedocles on like knowing like.
- Refutation of All Heresies 6.12.1Hippolytus of Rome · ca. 222–235 · All parts of the fire are intelligent, and the world arose from this unbegotten fire.
- Refutation of All Heresies 6.12.2Hippolytus of Rome · ca. 222–235 · From the fire came six roots in pairs, Mind and Thought, Voice and Name, Reasoning and Reflection, holding the infinite power potentially.
- Refutation of All Heresies 6.12.3Hippolytus of Rome · ca. 222–235 · The infinite power, “he who stands,” if fully realized in the six roots, becomes equal to the unbegotten power.
- Refutation of All Heresies 6.12.4Hippolytus of Rome · ca. 222–235 · If left unrealized, the power perishes like an untrained talent that dies with its owner.
- Refutation of All Heresies 6.13.1Hippolytus of Rome · ca. 222–235 · Simon pairs the powers with heaven and earth, sun and moon, air and water, and makes the seventh power the speaker of Isaiah 1:2.
- Refutation of All Heresies 6.14.1Hippolytus of Rome · ca. 222–235 · Simon reworks the six days and the seventh day of rest to make himself divine.
- Refutation of All Heresies 6.14.2Hippolytus of Rome · ca. 222–235 · The three days before sun and moon stand for Mind, Thought, and the seventh power.
- Refutation of All Heresies 6.14.3Hippolytus of Rome · ca. 222–235 · The saying “before all the ages he begets me” is applied to the seventh power.
- Refutation of All Heresies 6.14.4Hippolytus of Rome · ca. 222–235 · The seventh power is the Spirit borne above the waters, the image of the infinite power.
- Refutation of All Heresies 6.14.5Hippolytus of Rome · ca. 222–235 · God formed man double, according to image and likeness.
- Refutation of All Heresies 6.14.6Hippolytus of Rome · ca. 222–235 · The Spirit in man perishes with the world unless it is fully realized, when the small becomes great and eternal.
- Refutation of All Heresies 6.14.7Hippolytus of Rome · ca. 222–235 · Simon makes paradise mean the womb, where God forms man.
- Refutation of All Heresies 6.14.8Hippolytus of Rome · ca. 222–235 · Simon makes the river of Eden the umbilical cord, dividing into two arteries and two veins.
- Refutation of All Heresies 6.14.9Hippolytus of Rome · ca. 222–235 · The cord joins the child at the navel; the rest of the sentence is lost.
- Refutation of All Heresies 6.14.10Hippolytus of Rome · ca. 222–235 · The veins feed the fetus with blood and the arteries bring it spirit through the aorta to the heart.
- Refutation of All Heresies 6.14.11Hippolytus of Rome · ca. 222–235 · The unborn child does not eat or breathe but is fed and receives spirit through the umbilical vessels.
- Refutation of All Heresies 6.15.1Hippolytus of Rome · ca. 222–235 · Simon makes the rivers of Eden the senses of the unborn child and relates the five books of Moses to them.
- Refutation of All Heresies 6.15.2Hippolytus of Rome · ca. 222–235 · Genesis stands for sight; Exodus comes next.
- Refutation of All Heresies 6.15.3Hippolytus of Rome · ca. 222–235 · Exodus stands for hearing: after birth through the “Red Sea” of blood, the child tastes the bitter water of life.
- Refutation of All Heresies 6.15.4Hippolytus of Rome · ca. 222–235 · The bitter water made sweet by Moses is compared to the magic herb moly in Homer.
- Refutation of All Heresies 6.16.1Hippolytus of Rome · ca. 222–235 · Odysseus, protected by moly, escaped Circe's spell and restored his transformed companions.
- Refutation of All Heresies 6.16.2Hippolytus of Rome · ca. 222–235 · Leviticus, the book of sacrifices and incense, stands for smell.
- Refutation of All Heresies 6.16.3Hippolytus of Rome · ca. 222–235 · Numbers stands for taste and Deuteronomy for touch.
- Refutation of All Heresies 6.16.4Hippolytus of Rome · ca. 222–235 · As touch confirms the other senses, Deuteronomy sums up the other four books.
- Refutation of All Heresies 6.16.5Hippolytus of Rome · ca. 222–235 · With right teaching the potential in us is realized, bitter turns sweet, and we become like the infinite power.
- Refutation of All Heresies 6.16.6Hippolytus of Rome · ca. 222–235 · The unrealized tree bears no fruit and is cut down and burned.
- Refutation of All Heresies 6.17.1Hippolytus of Rome · ca. 222–235 · Simon explains his title “he who stands, stood, and will stand” as the stages of the divine power.
- Refutation of All Heresies 6.17.2Hippolytus of Rome · ca. 222–235 · There are three “standing” Aeons, and through them the begotten one becomes equal to the unbegotten power.
- Refutation of All Heresies 6.17.3Hippolytus of Rome · ca. 222–235 · The one power is all relations to itself, mother, father, consort, and child, and the root of all.
- Refutation of All Heresies 6.17.4Hippolytus of Rome · ca. 222–235 · The desire for procreation comes from fire, which is why desire is called burning.
- Refutation of All Heresies 6.17.5Hippolytus of Rome · ca. 222–235 · Blood turns to seed in men and milk in women; this is the “flaming sword that turns” in Genesis.
- Refutation of All Heresies 6.17.6Hippolytus of Rome · ca. 222–235 · This power is both father and mother, and the tree of life guarded by it is the seventh power.
- Refutation of All Heresies 6.17.7Hippolytus of Rome · ca. 222–235 · If rightly taught, the power in seed and milk grows from a spark into an infinite, unchanging power.
- Refutation of All Heresies 6.18.1Hippolytus of Rome · ca. 222–235 · By his own system Simon made himself a god, like Apsethus the Libyan.
- Refutation of All Heresies 6.18.2Hippolytus of Rome · ca. 222–235 · Hippolytus quotes the opening of a passage from Simon's Great Declaration.
- Refutation of All Heresies 6.18.3Hippolytus of Rome · ca. 222–235 · From one root, Silence, come a male Mind above and a female Thought below, with Air between them.
- Refutation of All Heresies 6.18.4Hippolytus of Rome · ca. 222–235 · Within the Air is the Father, “he who stands,” a male-female power from which Thought proceeded.
- Refutation of All Heresies 6.18.5Hippolytus of Rome · ca. 222–235 · The one power became two by manifesting himself, and was called Father only when Thought named him.
- Refutation of All Heresies 6.18.6Hippolytus of Rome · ca. 222–235 · Power and Thought mirror each other and are really one male-female being.
- Refutation of All Heresies 6.18.7Hippolytus of Rome · ca. 222–235 · The being that appears from them is one yet two, as Mind is in Thought.
- Refutation of All Heresies 6.19.1Hippolytus of Rome · ca. 222–235 · Simon also allegorized the poets, such as the Trojan horse and Helen, to fit his myth.
- Refutation of All Heresies 6.19.2Hippolytus of Rome · ca. 222–235 · Simon said his Thought was the lost sheep, who once dwelt in Helen of Troy and caused the Trojan war.
- Refutation of All Heresies 6.19.3Hippolytus of Rome · ca. 222–235 · Stesichorus was blinded for slandering Helen; passed from body to body, she ended in a brothel in Tyre, where Simon found her.
- Refutation of All Heresies 6.19.4Hippolytus of Rome · ca. 222–235 · Simon claimed to have come to redeem Helen; Hippolytus says he bought a woman he loved and invented the myth to excuse it.
- Refutation of All Heresies 6.19.5Hippolytus of Rome · ca. 222–235 · Hippolytus charges Simon's followers with promiscuity, which they call perfect love, claiming that the redeemed cannot sin.
- Refutation of All Heresies 6.19.6Hippolytus of Rome · ca. 222–235 · Simon claimed to have come in disguise to correct the angels' misrule, appearing as Son, Father, or Holy Spirit to different peoples.
- Refutation of All Heresies 6.19.7Hippolytus of Rome · ca. 222–235 · Simon's followers reject the prophets as inspired by the world-making angels and claim freedom to do as they wish.
- Refutation of All Heresies 6.19.8Hippolytus of Rome · ca. 222–235 · They teach that evil is only a convention of the world-making angels and expect the world's dissolution.
- Refutation of All Heresies 6.20.1Hippolytus of Rome · ca. 222–235 · Simon's disciples practice magic and worship images of Simon as Zeus and Helen as Athena.
- Refutation of All Heresies 6.20.2Hippolytus of Rome · ca. 222–235 · Simon, cursed by the apostles in Samaria, later went to Rome, where Peter opposed him.
- Refutation of All Heresies 6.20.3Hippolytus of Rome · ca. 222–235 · Simon had himself buried alive, promising to rise on the third day, and never rose.
- Refutation of All Heresies 6.20.4Hippolytus of Rome · ca. 222–235 · Valentinus's six Aeons are Simon's six roots renamed; Hippolytus turns to Valentinus.
- Refutation of All Heresies 6.21.1Hippolytus of Rome · ca. 222–235 · Hippolytus says that Valentinus built on Pythagoras and Plato, and first recalls their teaching.
- Refutation of All Heresies 6.21.2Hippolytus of Rome · ca. 222–235 · Hippolytus will summarize Pythagoras and Plato again so that Valentinus's borrowing can be seen.
- Refutation of All Heresies 6.21.3Hippolytus of Rome · ca. 222–235 · Pythagoras and Plato took their teaching from Egypt; Valentinus borrowed it from them, renamed it, and made a Greek heresy foreign to Christ.
- Refutation of All Heresies 6.22.2Hippolytus of Rome · ca. 222–235 · Hippolytus will set out Pythagoras's teaching and then show how Valentinus applied it to Christ, the Father, and Silence.
- Refutation of All Heresies 6.27.1Hippolytus of Rome · ca. 222–235 · Hippolytus recalls Pythagoras's symbolic sayings, because the heretics imitate that manner of speech.
- Refutation of All Heresies 6.28.1Hippolytus of Rome · ca. 222–235 · The Pythagoreans make the sun the craftsman of the world, set in it like a soul in a body.
- Refutation of All Heresies 6.29.1Hippolytus of Rome · ca. 222–235 · Valentinus and his school, Heracleon and Ptolemy, built their teaching on Pythagorean number, not on the Gospels.
- Refutation of All Heresies 6.29.2Hippolytus of Rome · ca. 222–235 · The Valentinians' first principle is an unbegotten, generative monad, which they call Father.
- Refutation of All Heresies 6.29.3Hippolytus of Rome · ca. 222–235 · Some Valentinians make the Father solitary; others give him a consort, Silence.
- Refutation of All Heresies 6.29.4Hippolytus of Rome · ca. 222–235 · Hippolytus leaves that dispute aside and follows the version with a solitary Father.
- Refutation of All Heresies 6.29.5Hippolytus of Rome · ca. 222–235 · The Father, alone and at rest, was love, and so brought forth what was best in himself.
- Refutation of All Heresies 6.29.6Hippolytus of Rome · ca. 222–235 · The Father emitted Mind and Truth, mother of all the Aeons in the Pleroma.
- Refutation of All Heresies 6.29.7Hippolytus of Rome · ca. 222–235 · Mind and Truth emit Word and Life, who emit Man and Church, and Mind and Truth offer the Father ten Aeons.
- Refutation of All Heresies 6.29.8Hippolytus of Rome · ca. 222–235 · Ten is the perfect number offered to the perfect Father, who alone produced all roots through Mind and Truth.
- Refutation of All Heresies 6.30.1Hippolytus of Rome · ca. 222–235 · Word and Life wished in turn to glorify their parents, Mind and Truth.
- Refutation of All Heresies 6.30.2Hippolytus of Rome · ca. 222–235 · Because Mind and Truth were begotten, Word and Life offered them an imperfect number, twelve Aeons.
- Refutation of All Heresies 6.30.3Hippolytus of Rome · ca. 222–235 · The first six Aeons are the roots; ten Aeons come from Mind and Truth and twelve from Word and Life,
- Refutation of All Heresies 6.30.4Hippolytus of Rome · ca. 222–235 · Twenty-eight Aeons in all; the ten are named in pairs.
- Refutation of All Heresies 6.30.5Hippolytus of Rome · ca. 222–235 · The twelve Aeons are named in pairs, ending with Willed and Wisdom.
- Refutation of All Heresies 6.30.6Hippolytus of Rome · ca. 222–235 · Sophia, the youngest Aeon, noticed that only the Father begets without a consort.
- Refutation of All Heresies 6.30.7Hippolytus of Rome · ca. 222–235 · Sophia tried to beget alone like the Father, not knowing that only the unbegotten can do so.
- Refutation of All Heresies 6.30.8Hippolytus of Rome · ca. 222–235 · Without a male partner Sophia could only emit formless substance.
- Refutation of All Heresies 6.30.9Hippolytus of Rome · ca. 222–235 · The formless substance is the “invisible and unfurnished earth” of Genesis and the promised land, the heavenly Jerusalem.
- Refutation of All Heresies 6.31.1Hippolytus of Rome · ca. 222–235 · Sophia's formless offspring caused alarm among the Aeons, who feared corruption.
- Refutation of All Heresies 6.31.2Hippolytus of Rome · ca. 222–235 · At the Aeons' plea the Father has Mind and Truth emit Christ and the Holy Spirit to shape the abortion and comfort Sophia.
- Refutation of All Heresies 6.31.3Hippolytus of Rome · ca. 222–235 · With Christ and the Holy Spirit the Aeons number thirty.
- Refutation of All Heresies 6.31.4Hippolytus of Rome · ca. 222–235 · Christ and the Holy Spirit separate Sophia's formless offspring from the other Aeons.
- Refutation of All Heresies 6.31.5Hippolytus of Rome · ca. 222–235 · The Father emits the Aeon Cross, the Boundary that guards the Pleroma of thirty Aeons.
- Refutation of All Heresies 6.31.6Hippolytus of Rome · ca. 222–235 · The Boundary is also called Participator and Cross, keeping the Deficiency out of the Pleroma.
- Refutation of All Heresies 6.31.7Hippolytus of Rome · ca. 222–235 · Outside the Boundary is the Ogdoad, the outer Sophia, whom Christ formed into a perfect Aeon.
- Refutation of All Heresies 6.31.8Hippolytus of Rome · ca. 222–235 · Having formed the outer Sophia, Christ and the Holy Spirit returned into the Pleroma.
- Refutation of All Heresies 6.32.1Hippolytus of Rome · ca. 222–235 · The thirty Aeons together emitted one Aeon, the common fruit of the Pleroma, as an offering to the Father.
- Refutation of All Heresies 6.32.2Hippolytus of Rome · ca. 222–235 · The common fruit is Jesus, the great high priest; meanwhile the outer Sophia feared she would perish without Christ.
- Refutation of All Heresies 6.32.3Hippolytus of Rome · ca. 222–235 · Sophia, grieving and perplexed, turned to entreat the one who had left her.
- Refutation of All Heresies 6.32.4Hippolytus of Rome · ca. 222–235 · The Aeons sent Jesus, the common fruit, to be Sophia's consort and heal her passions.
- Refutation of All Heresies 6.32.5Hippolytus of Rome · ca. 222–235 · The Fruit healed Sophia's four passions but saw that, being eternal, they could not simply be destroyed.
- Refutation of All Heresies 6.32.6Hippolytus of Rome · ca. 222–235 · Sophia's passions became substances: fear the psychic, grief the material, perplexity the demonic, and her turning the “right” power.
- Refutation of All Heresies 6.32.7Hippolytus of Rome · ca. 222–235 · The Demiurge arose from Sophia's fear; he is fiery and is called Place, Hebdomad, and Ancient of Days.
- Refutation of All Heresies 6.32.8Hippolytus of Rome · ca. 222–235 · The Demiurge is the “consuming fire” of Deuteronomy; the soul is a middle realm, the Hebdomad.
- Refutation of All Heresies 6.32.9Hippolytus of Rome · ca. 222–235 · The soul, between the Ogdoad and matter, becomes immortal if it is made like what is above, and perishes if it is made like matter.
- Refutation of All Heresies 6.33.1Hippolytus of Rome · ca. 222–235 · The Valentinians make the devil and Beelzebul the rulers of matter and demons, and the ignorant Demiurge a tool of Sophia who wrongly claims to be the only God.
- Refutation of All Heresies 6.34.1Hippolytus of Rome · ca. 222–235 · Valentinus reuses the Pythagorean tetraktys: Sophia is spirit, the Demiurge soul, and the devil and Beelzebul rulers of world and demons.
- Refutation of All Heresies 6.34.2Hippolytus of Rome · ca. 222–235 · The thirty Aeons emitted further Aeons in proportion, to complete a perfect number.
- Refutation of All Heresies 6.34.3Hippolytus of Rome · ca. 222–235 · Like the Pythagoreans, the Valentinians subdivide the Pleroma and the Ogdoad.
- Refutation of All Heresies 6.34.4Hippolytus of Rome · ca. 222–235 · Sophia and her bridegroom emitted heavenly “words”; the Demiurge, called Abraham, emitted souls and made bodies for them from matter.
- Refutation of All Heresies 6.34.5Hippolytus of Rome · ca. 222–235 · The breath of Gen 2:7 is the psychic inner man, housed in a material body made from the devilish substance.
- Refutation of All Heresies 6.34.6Hippolytus of Rome · ca. 222–235 · The body is an inn housing the soul alone, or the soul with demons, or the soul with heavenly words.
- Refutation of All Heresies 6.34.7Hippolytus of Rome · ca. 222–235 · The Valentinians read Eph 3 as describing the Father (depth), the Cross (breadth), and the Pleroma (length).
- Refutation of All Heresies 6.34.8Hippolytus of Rome · ca. 222–235 · The foolishness of 1 Cor 2:14 is the Demiurge's ignorance of Sophia's work through him.
- Refutation of All Heresies 6.35.1Hippolytus of Rome · ca. 222–235 · The Valentinians say the law and prophets came from the foolish Demiurge, citing John 10:8.
- Refutation of All Heresies 6.35.2Hippolytus of Rome · ca. 222–235 · The prophets knew nothing of the Valentinian mysteries; the psychic man had a veil over his heart until the time of revelation.
- Refutation of All Heresies 6.35.3Hippolytus of Rome · ca. 222–235 · The Valentinians read the annunciation as Sophia (Spirit) and the Demiurge (Most High) acting together in Jesus' birth.
- Refutation of All Heresies 6.35.4Hippolytus of Rome · ca. 222–235 · Jesus, the new man, received his body from the Demiurge and his substance from Sophia, a heavenly Word born through Mary.
- Refutation of All Heresies 6.35.5Hippolytus of Rome · ca. 222–235 · The question of Jesus' body split the Valentinians into Eastern and Italian schools.
- Refutation of All Heresies 6.35.6Hippolytus of Rome · ca. 222–235 · The Italian school (Heracleon, Ptolemy) held that Jesus' body was psychic and that the Spirit came on him at his baptism.
- Refutation of All Heresies 6.35.7Hippolytus of Rome · ca. 222–235 · The Eastern school (Axionicus, Ardesianes) held that the Savior's body was spiritual.
- Refutation of All Heresies 6.36.1Hippolytus of Rome · ca. 222–235 · Hippolytus leaves the dispute to them.
- Refutation of All Heresies 6.36.2Hippolytus of Rome · ca. 222–235 · Sophia taught the Demiurge that he was not the only God, and he kept the secret, as his words to Moses show.
- Refutation of All Heresies 6.36.3Hippolytus of Rome · ca. 222–235 · Jesus was born through Mary to heal the passions of the soul, as the higher Christ healed Sophia's.
- Refutation of All Heresies 6.36.4Hippolytus of Rome · ca. 222–235 · The Valentinians teach three Christs: the one emitted in the Pleroma, the common fruit, and the one born of Mary.
- Refutation of All Heresies 6.37.1Hippolytus of Rome · ca. 222–235 · Hippolytus will close his account of Valentinus with a refutation.
- Refutation of All Heresies 6.37.5Hippolytus of Rome · ca. 222–235 · Plato says he has written nothing on these matters; Valentinus made Plato's “king of all” his Father and Depth.
- Refutation of All Heresies 6.37.6Hippolytus of Rome · ca. 222–235 · Valentinus made Plato's second things the Aeons within the Boundary, and the third things what lies outside.
- Refutation of All Heresies 6.37.7Hippolytus of Rome · ca. 222–235 · Hippolytus quotes Valentinus's psalm, which sets out the hierarchy of being from flesh up to the depth.
- Refutation of All Heresies 6.37.8Hippolytus of Rome · ca. 222–235 · Hippolytus decodes the psalm: flesh is matter, soul the Demiurge, air the outer Sophia, ether the Pleroma, and the fruits the Aeons.
- Refutation of All Heresies 6.37.9Hippolytus of Rome · ca. 222–235 · Hippolytus ends his account of Valentinus and turns to his followers' differing views.
- Refutation of All Heresies 6.38.1Hippolytus of Rome · ca. 222–235 · Secundus taught a right and a left tetrad and said that the fallen power came from the Aeons' fruits.
- Refutation of All Heresies 6.38.2Hippolytus of Rome · ca. 222–235 · Epiphanes taught that Oneness and Unity, without emitting, produced the Monad.
- Refutation of All Heresies 6.38.3Hippolytus of Rome · ca. 222–235 · Monad and One complete a first tetrad; others name the first Ogdoad Pre-principle, Inconceivable, Ineffable, and Invisible.
- Refutation of All Heresies 6.38.4Hippolytus of Rome · ca. 222–235 · Each of the first four powers emitted a second, completing the first Ogdoad, which they place before Depth and Silence.
- Refutation of All Heresies 6.38.5Hippolytus of Rome · ca. 222–235 · The Valentinians disagree about Depth; Ptolemy's followers give him two consorts, Thought and Will.
- Refutation of All Heresies 6.38.6Hippolytus of Rome · ca. 222–235 · From the Father's Thought and Will came the pair Only-begotten (Mind) and Truth.
- Refutation of All Heresies 6.38.7Hippolytus of Rome · ca. 222–235 · Mind images the Will and Truth the Thought, since Thought could emit only when Will was added.
- Refutation of All Heresies 6.39.1Hippolytus of Rome · ca. 222–235 · Marcus, a magician among the Valentinians, claimed to hold the greatest power.
- Refutation of All Heresies 6.39.2Hippolytus of Rome · ca. 222–235 · Marcus made the eucharistic cup turn purple or red to make people think grace had come upon it.
- Refutation of All Heresies 6.39.3Hippolytus of Rome · ca. 222–235 · Hippolytus explains the trick: Marcus secretly added a dye and talked until it dissolved.
- Refutation of All Heresies 6.40.1Hippolytus of Rome · ca. 222–235 · Marcus had a woman give thanks over a small cup and then poured it back and forth into a larger one.
- Refutation of All Heresies 6.40.2Hippolytus of Rome · ca. 222–235 · With an invocation of Grace, Marcus made the small cup seem to fill and overflow the larger one.
- Refutation of All Heresies 6.40.3Hippolytus of Rome · ca. 222–235 · The trick used an effervescent drug smeared in the empty cup, which foamed up as the wine was poured.
- Refutation of All Heresies 6.40.4Hippolytus of Rome · ca. 222–235 · Marcus had the cup drunk quickly before the foam subsided, and people took it as divine.
- Refutation of All Heresies 6.41.1Hippolytus of Rome · ca. 222–235 · Marcus was thought to prophesy and taught his disciples that, belonging to the perfect power, they could sin without danger.
- Refutation of All Heresies 6.41.2Hippolytus of Rome · ca. 222–235 · Marcus's followers promise a second rite after baptism, called redemption,
- Refutation of All Heresies 6.41.3Hippolytus of Rome · ca. 222–235 · They use the promise of a second forgiveness, and further promises, to keep their followers bound to them.
- Refutation of All Heresies 6.41.4Hippolytus of Rome · ca. 222–235 · A secret word is spoken over the one who receives the redemption, or into his ear by the bishop at death.
- Refutation of All Heresies 6.41.5Hippolytus of Rome · ca. 222–235 · The secret keeps disciples attached to their bishop; Hippolytus withholds it to avoid seeming to slander them.
- Refutation of All Heresies 6.42.1Hippolytus of Rome · ca. 222–235 · Irenaeus exposed these rites, which some deny; Hippolytus has inquired carefully into their two washings.
- Refutation of All Heresies 6.42.2Hippolytus of Rome · ca. 222–235 · Like Valentinus, who claimed to have seen the Word as a newborn child, Marcus invented a vision.
- Refutation of All Heresies 6.42.3Hippolytus of Rome · ca. 222–235 · Marcus claimed that the Tetrad appeared to him as a woman and revealed the origin of all things.
- Refutation of All Heresies 6.42.4Hippolytus of Rome · ca. 222–235 · The Father, wishing to express himself, spoke a Word like himself.
- Refutation of All Heresies 6.42.5Hippolytus of Rome · ca. 222–235 · The Father's name was spoken in four syllables of four, four, ten, and twelve letters.
- Refutation of All Heresies 6.42.6Hippolytus of Rome · ca. 222–235 · The name has thirty letters; each letter knows only its own sound and thinks it names the whole.
- Refutation of All Heresies 6.42.7Hippolytus of Rome · ca. 222–235 · The restoration of all things comes when all letters sound as one, pictured in the common “Amen”; the sounds are the angels who see the Father's face.
- Refutation of All Heresies 6.43.1Hippolytus of Rome · ca. 222–235 · Marcus calls the letters Aeons, Words, Roots, Seeds, Fullnesses, and Fruits.
- Refutation of All Heresies 6.43.2Hippolytus of Rome · ca. 222–235 · The last sound of the last letter fell below and produced the lower world, while the letter itself was taken back up.
- Refutation of All Heresies 6.43.3Hippolytus of Rome · ca. 222–235 · Each letter's name is spelled with other letters, whose names are spelled with others, without end.
- Refutation of All Heresies 6.43.4Hippolytus of Rome · ca. 222–235 · For example, “delta” is spelled with five letters, each of which is spelled with others.
- Refutation of All Heresies 6.43.5Hippolytus of Rome · ca. 222–235 · Hippolytus mocks the endless regress of letters out of which Marcus builds his Forefather.
- Refutation of All Heresies 6.43.6Hippolytus of Rome · ca. 222–235 · Since no one can utter the whole name, the Father let each Aeon sound its own letter.
- Refutation of All Heresies 6.44.1Hippolytus of Rome · ca. 222–235 · The Tetrad offers to show Marcus Truth herself.
- Refutation of All Heresies 6.44.2Hippolytus of Rome · ca. 222–235 · Marcus describes Truth as a body made of the Greek alphabet, paired letters for each part from head to foot.
- Refutation of All Heresies 6.44.3Hippolytus of Rome · ca. 222–235 · This lettered figure, called Man, is the source of all speech; Marcus is told to hear the Word from Truth's mouth.
- Refutation of All Heresies 6.45.1Hippolytus of Rome · ca. 222–235 · Truth spoke the name “Christ Jesus” and fell silent.
- Refutation of All Heresies 6.45.2Hippolytus of Rome · ca. 222–235 · The Tetrad tells Marcus he knows the name's sound but not its power.
- Refutation of All Heresies 6.45.3Hippolytus of Rome · ca. 222–235 · The six-letter name “Jesus” used by the called differs from the manifold name known in the Pleroma.
- Refutation of All Heresies 6.46.1Hippolytus of Rome · ca. 222–235 · The twenty-four letters of the alphabet are emanations of three higher powers.
- Refutation of All Heresies 6.46.2Hippolytus of Rome · ca. 222–235 · The nine mute consonants belong to Father and Truth, the eight semivowels to Word and Life, the seven vowels to Man and Church.
- Refutation of All Heresies 6.46.3Hippolytus of Rome · ca. 222–235 · To correct the deficient number, one who was set apart in the Father came down, restoring the unity of the Pleroma.
- Refutation of All Heresies 6.46.4Hippolytus of Rome · ca. 222–235 · Three groups of eight make twenty-four, which is also six times the ineffable Tetrad.
- Refutation of All Heresies 6.46.5Hippolytus of Rome · ca. 222–235 · The double letters, added to the twenty-four, make thirty.
- Refutation of All Heresies 6.47.1Hippolytus of Rome · ca. 222–235 · Marcus reads the Transfiguration as a number mystery: Jesus went up as the fourth and became the sixth.
- Refutation of All Heresies 6.47.2Hippolytus of Rome · ca. 222–235 · The dove at Jesus' baptism is “omega and alpha,” since the letters of “dove” add up to 801.
- Refutation of All Heresies 6.47.3Hippolytus of Rome · ca. 222–235 · Christ's passion on the sixth day and at the sixth hour regenerated the first man.
- Refutation of All Heresies 6.47.4Hippolytus of Rome · ca. 222–235 · Six is the number of creation and regeneration, and it completes the thirty-letter name.
- Refutation of All Heresies 6.48.1Hippolytus of Rome · ca. 222–235 · The Demiurge, in imitation of a higher sevenfold power, ensouled the world of the seven heavens.
- Refutation of All Heresies 6.48.2Hippolytus of Rome · ca. 222–235 · Each of the seven heavens sounds one of the seven Greek vowels.
- Refutation of All Heresies 6.48.3Hippolytus of Rome · ca. 222–235 · The heavens' united praise, echoing to earth, shapes earthly things, as newborns' cries show.
- Refutation of All Heresies 6.48.4Hippolytus of Rome · ca. 222–235 · Infants' cries praise the Word like the seven heavens, and the soul in pain cries “O” to summon help from above.
- Refutation of All Heresies 6.49.1Hippolytus of Rome · ca. 222–235 · Marcus derives the twenty-four letters from the first powers by addition and multiplication.
- Refutation of All Heresies 6.49.2Hippolytus of Rome · ca. 222–235 · The first tetrad's secret names are Ineffable, Silence, Father, and Truth.
- Refutation of All Heresies 6.49.3Hippolytus of Rome · ca. 222–235 · Marcus counts the letters of divine names, including the letters in the spelled-out names of each letter of “Christ,” and links “alpha and omega” to the dove.
- Refutation of All Heresies 6.50.1Hippolytus of Rome · ca. 222–235 · Jesus' secret generation: from the first tetrad came the second, making an ogdoad, and from it the decad.
- Refutation of All Heresies 6.50.2Hippolytus of Rome · ca. 222–235 · Eight multiplied by ten gives 8, 80, 800, totaling 888, the numerical value of “Jesus” in Greek.
- Refutation of All Heresies 6.50.3Hippolytus of Rome · ca. 222–235 · The Greek alphabet's numerals sum to 888, the number of Jesus, who is therefore “alpha and omega.”
- Refutation of All Heresies 6.51.1Hippolytus of Rome · ca. 222–235 · Marcus maps the annunciation onto the second tetrad: Gabriel, Holy Spirit, power of the Most High, and the Virgin.
- Refutation of All Heresies 6.51.2Hippolytus of Rome · ca. 222–235 · At the baptism the higher power came down on Jesus as a dove, carrying the seed of the elect.
- Refutation of All Heresies 6.51.3Hippolytus of Rome · ca. 222–235 · The power that descended on Jesus contains the Father, the Son, Silence, and all the Aeons.
- Refutation of All Heresies 6.51.4Hippolytus of Rome · ca. 222–235 · The Spirit united with Jesus spoke through him; the Savior destroyed death and made the Father known.
- Refutation of All Heresies 6.51.5Hippolytus of Rome · ca. 222–235 · “Jesus” names the human of the economy, who, receiving the heavenly Man, became all the Aeons.
- Refutation of All Heresies 6.52.1Hippolytus of Rome · ca. 222–235 · Hippolytus judges Marcus's system to be astrology and Pythagorean arithmetic, not godly knowledge.
- Refutation of All Heresies 6.52.2Hippolytus of Rome · ca. 222–235 · The Marcosians, like the Pythagoreans, derive all from monad and dyad; 1+2+3+4 makes ten.
- Refutation of All Heresies 6.52.3Hippolytus of Rome · ca. 222–235 · Even numbers 2+4+6 make twelve, and 2 through 10 make thirty.
- Refutation of All Heresies 6.52.4Hippolytus of Rome · ca. 222–235 · They say the twelfth Aeon's fall is the lost sheep, since twelve contains the “notable” number six.
- Refutation of All Heresies 6.52.5Hippolytus of Rome · ca. 222–235 · They connect the lost coin and the lost sheep with the number ninety-nine, which is also the value of “Amen.”
- Refutation of All Heresies 6.52.6Hippolytus of Rome · ca. 222–235 · Eta is eighth counting the episemon, and the values of the letters up to eta without it add up to thirty.
- Refutation of All Heresies 6.52.7Hippolytus of Rome · ca. 222–235 · The letter values from alpha to eta (without six) total thirty, and three times thirty is ninety.
- Refutation of All Heresies 6.52.8Hippolytus of Rome · ca. 222–235 · By adding and removing units from 8, 10, and 12 they arrive at ninety-nine.
- Refutation of All Heresies 6.52.9Hippolytus of Rome · ca. 222–235 · Lambda, the eleventh letter (value thirty), brings the sum of the letter values to ninety-nine, imaging the fall of the twelfth Aeon.
- Refutation of All Heresies 6.52.10Hippolytus of Rome · ca. 222–235 · Two lambdas make M, the twelfth letter; the Marcosians seek the “one” that turns ninety-nine into a hundred, from the left hand to the right.
- Refutation of All Heresies 6.53.1Hippolytus of Rome · ca. 222–235 · The four elements and their four qualities are said to image the upper tetrad and ogdoad.
- Refutation of All Heresies 6.53.2Hippolytus of Rome · ca. 222–235 · The Marcosians count ten heavenly powers: seven heavens, the enclosing eighth heaven, the sun, and the moon.
- Refutation of All Heresies 6.53.3Hippolytus of Rome · ca. 222–235 · They say the ten heavenly bodies image the invisible Decad and the twelve signs of the zodiac image the Duodecad.
- Refutation of All Heresies 6.53.4Hippolytus of Rome · ca. 222–235 · They make the slow outermost heaven, which takes thirty years to go round, an image of Limit, which encloses their thirty-named Mother.
- Refutation of All Heresies 6.53.5Hippolytus of Rome · ca. 222–235 · The moon's thirty days stand for the thirty Aeons, the sun's twelve months for the Duodecad.
- Refutation of All Heresies 6.53.6Hippolytus of Rome · ca. 222–235 · The twelve hours of the day and the 360 degrees of the zodiac are also made into symbols of their numbers.
- Refutation of All Heresies 6.53.7Hippolytus of Rome · ca. 222–235 · They say the earth is divided into twelve zones, each receiving a power from the heavens, as a type of the Duodecad above.
- Refutation of All Heresies 6.54.1Hippolytus of Rome · ca. 222–235 · They say the Demiurge, himself the fruit of a deficiency, tried to imitate the eternal Ogdoad by multiplying times and years.
- Refutation of All Heresies 6.54.2Hippolytus of Rome · ca. 222–235 · Because truth escaped the Demiurge, they say, his work is false and will be dissolved when its times are complete.
- Refutation of All Heresies 6.55.1Hippolytus of Rome · ca. 222–235 · Hippolytus sums up: the Valentinians keep inventing ever newer doctrines about creation and count novelty as fruitfulness.
- Refutation of All Heresies 6.55.2Hippolytus of Rome · ca. 222–235 · Hippolytus will not repeat their allegorical number-readings of Scripture, which Irenaeus already refuted, and says they took them from Pythagoreans and astrologers.
- Refutation of All Heresies 6.55.3Hippolytus of Rome · ca. 222–235 · Having finished with Marcus and Colarbasus, Hippolytus turns to Basilides.
- Refutation of All Heresies 7.2.1Hippolytus of Rome · ca. 222–235 · Contents: Basilides took his system from Aristotle.
- Refutation of All Heresies 7.3.1Hippolytus of Rome · ca. 222–235 · Contents: Saturnilus, a contemporary of Basilides.
- Refutation of All Heresies 7.4.1Hippolytus of Rome · ca. 222–235 · Contents: Menander taught that angels made the world.
- Refutation of All Heresies 7.5.1Hippolytus of Rome · ca. 222–235 · Contents: Marcion's doctrine comes from Empedocles, not Scripture.
- Refutation of All Heresies 7.6.1Hippolytus of Rome · ca. 222–235 · Contents: Carpocrates also said angels made the world.
- Refutation of All Heresies 7.7.1Hippolytus of Rome · ca. 222–235 · Contents: Cerinthus drew on Egyptian ideas, not Scripture.
- Refutation of All Heresies 7.8.1Hippolytus of Rome · ca. 222–235 · Contents: the Ebionites and their Jewish customs.
- Refutation of All Heresies 7.9.1Hippolytus of Rome · ca. 222–235 · Contents: Theodotus borrowed from the Ebionites and Cerinthus.
- Refutation of All Heresies 7.10.1Hippolytus of Rome · ca. 222–235 · Contents: Cerdo, Marcion's teacher.
- Refutation of All Heresies 7.11.1Hippolytus of Rome · ca. 222–235 · Contents: Lucian, a disciple of Marcion.
- Refutation of All Heresies 7.12.1Hippolytus of Rome · ca. 222–235 · Contents: Apelles, Marcion's disciple, who departed from his teacher.
- Refutation of All Heresies 7.13.1Hippolytus of Rome · ca. 222–235 · Heresies are like a monster-filled sea, such as the Sicilian sea of the Odyssey, which a wise hearer should sail past.
- Refutation of All Heresies 7.13.3Hippolytus of Rome · ca. 222–235 · Hippolytus advises readers either not to listen to heresies at all or to listen while bound fast by faith to the cross of Christ.
- Refutation of All Heresies 7.14.1Hippolytus of Rome · ca. 222–235 · Hippolytus will first summarize Aristotle so that readers can see Basilides' doctrines are borrowed from him.
- Refutation of All Heresies 7.19.8Hippolytus of Rome · ca. 222–235 · Aristotle also wrote on ethics; if Basilides has transferred Aristotle's words into the gospel, his disciples are pagans whom Christ will not profit.
- Refutation of All Heresies 7.20.1Hippolytus of Rome · ca. 222–235 · Basilides and his son Isidore claim secret teachings from Matthias, which Hippolytus says falsify both Matthias and the Savior.
- Refutation of All Heresies 7.20.2Hippolytus of Rome · ca. 222–235 · Basilides begins: once there was nothing at all, not even “nothing” as a thing; “was” is used only for want of a better word.
- Refutation of All Heresies 7.20.3Hippolytus of Rome · ca. 222–235 · What Basilides speaks of is beyond even the word “unspeakable,” above every name that is named.
- Refutation of All Heresies 7.20.4Hippolytus of Rome · ca. 222–235 · Basilides says names cannot fit even the world, and homonymy breeds confusion.
- Refutation of All Heresies 7.20.5Hippolytus of Rome · ca. 222–235 · Hippolytus says this teaching on names was stolen from Aristotle's Categories, written generations before Basilides.
- Refutation of All Heresies 7.21.1Hippolytus of Rome · ca. 222–235 · When nothing existed, Basilides says, the “non-existent God,” without thought or will, willed to make a world.
- Refutation of All Heresies 7.21.2Hippolytus of Rome · ca. 222–235 · “Willed” is only a manner of speaking, and the “world” meant is the seed of the world.
- Refutation of All Heresies 7.21.3Hippolytus of Rome · ca. 222–235 · Like a mustard seed or a peacock's egg, the one seed laid down by the non-existent God contained the whole world in potential.
- Refutation of All Heresies 7.22.1Hippolytus of Rome · ca. 222–235 · Everything the world would ever contain was stored in the seed, to unfold in time as teeth and reason appear later in a child.
- Refutation of All Heresies 7.22.2Hippolytus of Rome · ca. 222–235 · Basilides rejects emanation or pre-existing matter as the way God made the world.
- Refutation of All Heresies 7.22.3Hippolytus of Rome · ca. 222–235 · Basilides reads “Let there be light” as creation from nothing by the word of a God who “was not.”
- Refutation of All Heresies 7.22.4Hippolytus of Rome · ca. 222–235 · The seed of the world is the word “Let there be light,” which Basilides identifies with the true light of John's Gospel.
- Refutation of All Heresies 7.22.5Hippolytus of Rome · ca. 222–235 · This seed is Aristotle's genus, divided into countless species.
- Refutation of All Heresies 7.22.6Hippolytus of Rome · ca. 222–235 · Whatever comes into being later was already stored in the cosmic seed, so one need not ask where it came from.
- Refutation of All Heresies 7.22.7Hippolytus of Rome · ca. 222–235 · The seed contained a threefold Sonship, of one substance with the non-existent God: one fine, one coarse, one needing purification.
- Refutation of All Heresies 7.22.8Hippolytus of Rome · ca. 222–235 · The first, fine Sonship at once rushed upward to the non-existent God, whom every nature longs for.
- Refutation of All Heresies 7.22.9Hippolytus of Rome · ca. 222–235 · The second, coarser Sonship could not rise on its own.
- Refutation of All Heresies 7.22.10Hippolytus of Rome · ca. 222–235 · The second Sonship rises by putting on the Holy Spirit as a wing, like the winged soul of Plato's Phaedrus.
- Refutation of All Heresies 7.22.11Hippolytus of Rome · ca. 222–235 · Like a bird and its wing, the Sonship and the Spirit need each other to rise.
- Refutation of All Heresies 7.22.12Hippolytus of Rome · ca. 222–235 · When the second Sonship came near the non-existent God, it could not take the Spirit with it, since the Spirit was not of its substance.
- Refutation of All Heresies 7.22.13Hippolytus of Rome · ca. 222–235 · The realm of the non-existent God was as unnatural to the Spirit as dry air to fish.
- Refutation of All Heresies 7.22.14Hippolytus of Rome · ca. 222–235 · The Spirit, left behind as a boundary, keeps the scent of the Sonship like a jar that once held ointment; the third Sonship remains below in the seed-mass.
- Refutation of All Heresies 7.23.1Hippolytus of Rome · ca. 222–235 · After the two ascents, the Holy Spirit remained as a firmament between the world and what lies beyond it.
- Refutation of All Heresies 7.23.2Hippolytus of Rome · ca. 222–235 · Basilides divides reality into the world and what is above it, with the Holy Spirit as the boundary between.
- Refutation of All Heresies 7.23.3Hippolytus of Rome · ca. 222–235 · From the seed-mass there burst forth the great Archon, head of the world.
- Refutation of All Heresies 7.23.4Hippolytus of Rome · ca. 222–235 · The great Archon rose to the firmament and, thinking nothing lay beyond, took himself for the highest, not knowing the third Sonship was greater.
- Refutation of All Heresies 7.23.5Hippolytus of Rome · ca. 222–235 · Thinking himself lord, the Archon set about creating and begot a son wiser than himself.
- Refutation of All Heresies 7.23.6Hippolytus of Rome · ca. 222–235 · The Archon, amazed at his son's beauty, seated him at his right hand.
- Refutation of All Heresies 7.23.7Hippolytus of Rome · ca. 222–235 · The Archon's seat is the Ogdoad; he made the ethereal creation, prompted by his wiser son.
- Refutation of All Heresies 7.24.1Hippolytus of Rome · ca. 222–235 · Hippolytus says the Archon and his son are Aristotle's body and soul under new names.
- Refutation of All Heresies 7.24.2Hippolytus of Rome · ca. 222–235 · As Aristotle's soul governs the body, so Basilides' son governs the Archon.
- Refutation of All Heresies 7.24.3Hippolytus of Rome · ca. 222–235 · The ethereal region down to the moon is ruled by the great Archon; then a second, lesser Archon arose from the seed-mass.
- Refutation of All Heresies 7.24.4Hippolytus of Rome · ca. 222–235 · The second Archon rules the Hebdomad and likewise begot a wiser son.
- Refutation of All Heresies 7.24.5Hippolytus of Rome · ca. 222–235 · Below the Hebdomad things develop by nature as planned in the seed, with no ruler over them.
- Refutation of All Heresies 7.25.1Hippolytus of Rome · ca. 222–235 · The third Sonship must be revealed and restored above, which Basilides finds in Paul's words about creation awaiting the revelation of God's sons.
- Refutation of All Heresies 7.25.2Hippolytus of Rome · ca. 222–235 · Basilides' followers call themselves the spiritual sons left below to perfect souls.
- Refutation of All Heresies 7.25.3Hippolytus of Rome · ca. 222–235 · From Adam to Moses the great Archon reigned in ignorance, which Basilides reads as Paul's “sin reigned” and the hidden mystery.
- Refutation of All Heresies 7.25.4Hippolytus of Rome · ca. 222–235 · The Archon of the Hebdomad is the God who spoke to Moses and did not reveal the higher God's name.
- Refutation of All Heresies 7.25.5Hippolytus of Rome · ca. 222–235 · The prophets spoke from the Hebdomad; when God's children were to be revealed, the gospel came through every power.
- Refutation of All Heresies 7.25.6Hippolytus of Rome · ca. 222–235 · Nothing actually descended; like naphtha catching fire from afar, powers reach from below up to the Sonship.
- Refutation of All Heresies 7.25.7Hippolytus of Rome · ca. 222–235 · Through the Spirit at the boundary, the thoughts of the Sonship pass to the son of the great Archon.
- Refutation of All Heresies 7.26.1Hippolytus of Rome · ca. 222–235 · Through his son the great Archon learned he was not the supreme God, and he turned in fear.
- Refutation of All Heresies 7.26.2Hippolytus of Rome · ca. 222–235 · The Archon's fear was the beginning of wisdom, as the Christ beside him taught him the whole system, the wisdom spoken in a mystery.
- Refutation of All Heresies 7.26.3Hippolytus of Rome · ca. 222–235 · Taught by the Spirit's wisdom, the Archon confessed his sin of self-exaltation.
- Refutation of All Heresies 7.26.4Hippolytus of Rome · ca. 222–235 · The Archon's confession fulfilled the psalm; then the gospel had to go on to the Hebdomad.
- Refutation of All Heresies 7.26.5Hippolytus of Rome · ca. 222–235 · The light passed to the son of the second Archon, who preached to his father, and he too feared and confessed.
- Refutation of All Heresies 7.26.6Hippolytus of Rome · ca. 222–235 · Basilides' followers speak of 365 heavens ruled by Abrasax, whose name adds up to the days of the year.
- Refutation of All Heresies 7.26.7Hippolytus of Rome · ca. 222–235 · Next the mystery had to be revealed to the third Sonship left below in the formless world, as Paul speaks of revelation and unspeakable words.
- Refutation of All Heresies 7.26.8Hippolytus of Rome · ca. 222–235 · The light came down through the Hebdomad onto Jesus, son of Mary, and enlightened him.
- Refutation of All Heresies 7.26.9Hippolytus of Rome · ca. 222–235 · Basilides reads the angel's words to Mary as the descent of the light through the heavens.
- Refutation of All Heresies 7.26.10Hippolytus of Rome · ca. 222–235 · The world lasts until the whole third Sonship follows Jesus, is purified, and rises like the first.
- Refutation of All Heresies 7.27.1Hippolytus of Rome · ca. 222–235 · When the whole Sonship has ascended, God will bring a great ignorance on the world, so that nothing desires what is beyond its nature.
- Refutation of All Heresies 7.27.2Hippolytus of Rome · ca. 222–235 · Souls below will know nothing higher, so that they are not tormented by impossible longings, like a fish wanting to graze with sheep.
- Refutation of All Heresies 7.27.3Hippolytus of Rome · ca. 222–235 · Things stay incorruptible in their own place; ignorance will spare the lower Archon grief and sighing.
- Refutation of All Heresies 7.27.4Hippolytus of Rome · ca. 222–235 · Ignorance will also seize the great Archon, and all things will be restored to their natural places in their own seasons.
- Refutation of All Heresies 7.27.5Hippolytus of Rome · ca. 222–235 · Basilides cites “my hour has not yet come” and the Magi's star to show that even Jesus was under appointed times and stars.
- Refutation of All Heresies 7.27.6Hippolytus of Rome · ca. 222–235 · Jesus is the spiritual inner man within the psychic one, clothed with his own soul.
- Refutation of All Heresies 7.27.7Hippolytus of Rome · ca. 222–235 · For Basilides the gospel is the knowledge of the realities above the world, which made the great Archon rejoice.
- Refutation of All Heresies 7.27.8Hippolytus of Rome · ca. 222–235 · Jesus' life happened as the Gospels say, so that he might be the first fruits of sorting out what was mixed together.
- Refutation of All Heresies 7.27.9Hippolytus of Rome · ca. 222–235 · Because the world has three levels, the mixed elements had to be sorted out by dividing Jesus.
- Refutation of All Heresies 7.27.10Hippolytus of Rome · ca. 222–235 · At the passion each part of Jesus returned to its own level: body to the formless, soul to the Hebdomad, and higher parts to the great Archon and the boundary Spirit.
- Refutation of All Heresies 7.27.11Hippolytus of Rome · ca. 222–235 · Through Jesus the third Sonship was purified and ascended; their whole system is mixing, sorting, and restoring.
- Refutation of All Heresies 7.27.12Hippolytus of Rome · ca. 222–235 · The passion served only to sort out the mixture; the whole Sonship must be sorted as Jesus was.
- Refutation of All Heresies 7.27.13Hippolytus of Rome · ca. 222–235 · Hippolytus ends his account of Basilides, who he says learned it in Egypt.
- Refutation of All Heresies 7.28.1Hippolytus of Rome · ca. 222–235 · Saturnilus of Antioch taught one unknown Father who made the angels and powers.
- Refutation of All Heresies 7.28.2Hippolytus of Rome · ca. 222–235 · Seven angels made the world and, seeing a luminous image from above, tried to make a human being after it.
- Refutation of All Heresies 7.28.3Hippolytus of Rome · ca. 222–235 · The angels' man writhed like a worm until the higher power, pitying its likeness, sent a spark of life.
- Refutation of All Heresies 7.28.4Hippolytus of Rome · ca. 222–235 · At death the spark returns above; Saturnilus held that the Savior only appeared to be a man.
- Refutation of All Heresies 7.28.5Hippolytus of Rome · ca. 222–235 · Saturnilus made the God of the Jews one of the angels, whom Christ came to overthrow while saving those with the spark of life.
- Refutation of All Heresies 7.28.6Hippolytus of Rome · ca. 222–235 · Saturnilus taught two races of humans, evil and good, and that the Savior came to destroy the evil and save the good.
- Refutation of All Heresies 7.28.7Hippolytus of Rome · ca. 222–235 · Saturnilus said marriage and procreation come from Satan, and his followers abstained from meat; prophecies came partly from the world-making angels and partly from Satan.
- Refutation of All Heresies 7.29.1Hippolytus of Rome · ca. 222–235 · Marcion of Pontus taught two principles, one good and one evil, and founded a school of harsh Cynic living.
- Refutation of All Heresies 7.29.2Hippolytus of Rome · ca. 222–235 · Hippolytus claims Marcion took his two principles from Empedocles' Strife and Love.
- Refutation of All Heresies 7.29.3Hippolytus of Rome · ca. 222–235 · Hippolytus will again summarize Empedocles to compare him with Marcion.
- Refutation of All Heresies 7.30.1Hippolytus of Rome · ca. 222–235 · Hippolytus says Marcion's contrast of good and evil gods comes not from Paul or Mark but from Empedocles of Sicily.
- Refutation of All Heresies 7.30.2Hippolytus of Rome · ca. 222–235 · Hippolytus addresses Marcion directly: calling the Creator evil is teaching Empedocles to the church.
- Refutation of All Heresies 7.30.3Hippolytus of Rome · ca. 222–235 · Marcion's good God is Empedocles' Love, and his ban on marriage and foods is Empedocles' purifications.
- Refutation of All Heresies 7.30.4Hippolytus of Rome · ca. 222–235 · Marcion forbids meat and dissolves marriages joined by God, following Empedocles' view that marriage divides the One.
- Refutation of All Heresies 7.31.1Hippolytus of Rome · ca. 222–235 · Hippolytus turns to a newer Marcionite, Prepon the Assyrian, who wrote against Bardesanes.
- Refutation of All Heresies 7.31.2Hippolytus of Rome · ca. 222–235 · Prepon added a third, just principle between good and evil, but this too came from Empedocles.
- Refutation of All Heresies 7.31.5Hippolytus of Rome · ca. 222–235 · Marcion denied Christ's birth, saying he came down from heaven in Tiberius's fifteenth year and taught in the synagogues.
- Refutation of All Heresies 7.31.6Hippolytus of Rome · ca. 222–235 · Prepon's Jesus came down unborn, free from both evil and good, as a middle being, citing “Why do you call me good?”
- Refutation of All Heresies 7.31.7Hippolytus of Rome · ca. 222–235 · The quotation continues: “One is good.”
- Refutation of All Heresies 7.31.8Hippolytus of Rome · ca. 222–235 · Hippolytus closes his refutation of Marcion as a borrower from Empedocles and turns to Carpocrates.
- Refutation of All Heresies 7.32.1Hippolytus of Rome · ca. 222–235 · Carpocrates taught that angels made the world and that Jesus, son of Joseph, received power from above because his pure soul remembered what it had seen with God.
- Refutation of All Heresies 7.32.2Hippolytus of Rome · ca. 222–235 · Jesus' soul, trained in Jewish customs, despised them and so received powers to overcome the passions.
- Refutation of All Heresies 7.32.3Hippolytus of Rome · ca. 222–235 · Carpocratians claim that anyone who despises the world-rulers as Jesus did gets the same power, and some think themselves superior even to the apostles.
- Refutation of All Heresies 7.32.4Hippolytus of Rome · ca. 222–235 · They claim their souls come from above and could even surpass Jesus by despising the world more.
- Refutation of All Heresies 7.32.5Hippolytus of Rome · ca. 222–235 · The Carpocratians practice magic, claiming power over the world's rulers and all their works.
- Refutation of All Heresies 7.32.6Hippolytus of Rome · ca. 222–235 · Hippolytus says Satan used such sects to bring the church into disrepute among pagans.
- Refutation of All Heresies 7.32.7Hippolytus of Rome · ca. 222–235 · Carpocratians teach reincarnation until a soul has committed every sin, after which all souls are freed and saved.
- Refutation of All Heresies 7.32.8Hippolytus of Rome · ca. 222–235 · Some souls finish all sins in one life; the sect brands its disciples' ears and keeps portraits of Christ said to be made by Pilate.
- Refutation of All Heresies 7.33.1Hippolytus of Rome · ca. 222–235 · Cerinthus taught that a lower power made the world and that Jesus was the natural son of Joseph and Mary.
- Refutation of All Heresies 7.33.2Hippolytus of Rome · ca. 222–235 · For Cerinthus the Christ descended on Jesus at his baptism and left him before the passion.
- Refutation of All Heresies 7.34.1Hippolytus of Rome · ca. 222–235 · The Ebionites accept the true God as creator but share Cerinthus's view of Christ.
- Refutation of All Heresies 7.34.2Hippolytus of Rome · ca. 222–235 · The Ebionites keep the Jewish law, saying Jesus became Christ by keeping it perfectly and that they too can become Christs.
- Refutation of All Heresies 7.35.1Hippolytus of Rome · ca. 222–235 · Theodotus of Byzantium agreed with the church on creation but took his view of Christ from the Gnostics, Cerinthus, and Ebion.
- Refutation of All Heresies 7.35.2Hippolytus of Rome · ca. 222–235 · Theodotus held that Jesus, a man born of a virgin, received the Christ-Spirit at his baptism; his followers differed on whether he ever became God.
- Refutation of All Heresies 7.36.1Hippolytus of Rome · ca. 222–235 · Theodotus the banker taught that Melchizedek is a great power, greater than Christ, who was made in his image.
- Refutation of All Heresies 7.36.2Hippolytus of Rome · ca. 222–235 · Hippolytus will not list the many Gnostic opinions, which he thinks less reverent than the Greek philosophers.
- Refutation of All Heresies 7.36.3Hippolytus of Rome · ca. 222–235 · Hippolytus blames Nicolaus, one of the seven deacons, whose followers John rebuked in Revelation for sexual immorality and eating idol sacrifices.
- Refutation of All Heresies 7.37.1Hippolytus of Rome · ca. 222–235 · Cerdo taught that the just God of Moses and the prophets is not the unknown, good Father of Jesus Christ.
- Refutation of All Heresies 7.37.2Hippolytus of Rome · ca. 222–235 · Marcion built on Cerdo's teaching in his Antitheses, and his disciple Lucian did the same.
- Refutation of All Heresies 7.38.1Hippolytus of Rome · ca. 222–235 · Apelles taught a good God, a just creator, a fiery God who spoke to Moses, and a fourth cause of evil, called angels.
- Refutation of All Heresies 7.38.2Hippolytus of Rome · ca. 222–235 · Apelles rejected the Law and Prophets, picked from the Gospels and Paul, and followed the prophetess Philumene.
- Refutation of All Heresies 7.38.3Hippolytus of Rome · ca. 222–235 · Apelles said Christ was not born of a virgin but made himself a real body from the elements.
- Refutation of All Heresies 7.38.4Hippolytus of Rome · ca. 222–235 · Christ died, rose after three days, and showed the disciples his wounds to prove he was not a phantom.
- Refutation of All Heresies 7.38.5Hippolytus of Rome · ca. 222–235 · Apelles said Christ returned his body to the elements and went to the good Father, leaving the seed of life through the disciples.
- Refutation of All Heresies 7.38.6Hippolytus of Rome · ca. 222–235 · Hippolytus turns next to the Docetae.
- Refutation of All Heresies 8.2.1Hippolytus of Rome · ca. 222–235 · Contents: the Docetae and their debt to natural philosophy.
- Refutation of All Heresies 8.3.1Hippolytus of Rome · ca. 222–235 · Contents: Monoimus and his reliance on poets and mathematicians.
- Refutation of All Heresies 8.4.1Hippolytus of Rome · ca. 222–235 · Contents: Tatian and Hermogenes.
- Refutation of All Heresies 8.5.1Hippolytus of Rome · ca. 222–235 · Contents: the Quartodecimans, who kept Easter on the fourteenth of Nisan.
- Refutation of All Heresies 8.6.1Hippolytus of Rome · ca. 222–235 · Contents: the Montanists (“Phrygians”) and their prophets.
- Refutation of All Heresies 8.7.1Hippolytus of Rome · ca. 222–235 · Contents: the Encratites, whose teaching is not from Scripture.
- Refutation of All Heresies 8.8.1Hippolytus of Rome · ca. 222–235 · Hippolytus introduces Book 8 with the Lord's saying about the beam and the speck.
- Refutation of All Heresies 8.8.2Hippolytus of Rome · ca. 222–235 · Hippolytus begins his account of the Docetae, who named themselves from “seeming.”
- Refutation of All Heresies 8.8.3Hippolytus of Rome · ca. 222–235 · The Docetae liken the first God to a fig seed, tiny yet infinite, and read the Gospel fig tree story in that light.
- Refutation of All Heresies 8.8.4Hippolytus of Rome · ca. 222–235 · As a fig tree puts out branches, leaves, and fruit full of seed, so the world came into being.
- Refutation of All Heresies 8.8.5Hippolytus of Rome · ca. 222–235 · Like trunk, leaves, and fruit, three Aeons came from the first God, which the Docetae find in the three words of Deuteronomy.
- Refutation of All Heresies 8.8.6Hippolytus of Rome · ca. 222–235 · God added nothing to the three Aeons, which supply all things and grew to perfection, while he remains apart.
- Refutation of All Heresies 8.8.7Hippolytus of Rome · ca. 222–235 · The three Aeons, each perfected as ten, make thirty; they differ only by position and hence in power.
- Refutation of All Heresies 8.9.1Hippolytus of Rome · ca. 222–235 · The Docetae find the three Aeons in the hundredfold, sixtyfold, and thirtyfold of the parable of the sower.
- Refutation of All Heresies 8.9.2Hippolytus of Rome · ca. 222–235 · All the Aeons together begot from the virgin Mary a common offspring, the Savior, equal to the first seed except that he is begotten.
- Refutation of All Heresies 8.9.3Hippolytus of Rome · ca. 222–235 · The intelligible world, perfected, was a light full of forms that shone down into the chaos below.
- Refutation of All Heresies 8.9.4Hippolytus of Rome · ca. 222–235 · Seeing its forms caught in the darkness below, the third Aeon set a firmament under the Aeons.
- Refutation of All Heresies 8.9.5Hippolytus of Rome · ca. 222–235 · The Docetae read Genesis 1 as the third Aeon separating light above from darkness below.
- Refutation of All Heresies 8.9.6Hippolytus of Rome · ca. 222–235 · The impress of the third Aeon in the darkness became a living fire, the great Archon of whom Genesis speaks.
- Refutation of All Heresies 8.9.7Hippolytus of Rome · ca. 222–235 · The Archon is the fiery God who spoke from the bush, which they interpret as the dark air through which the forms passed.
- Refutation of All Heresies 8.9.8Hippolytus of Rome · ca. 222–235 · Speech, smells, and colors all reach us through the air, the “bush.”
- Refutation of All Heresies 8.10.1Hippolytus of Rome · ca. 222–235 · The fiery God made the world; until the Savior came, the souls, “cooled” from above, passed from body to body under his guard.
- Refutation of All Heresies 8.10.2Hippolytus of Rome · ca. 222–235 · The Docetae cite Job and Jesus' words about Elijah for transmigration, which they say ended with the Savior.
- Refutation of All Heresies 8.10.3Hippolytus of Rome · ca. 222–235 · The only-begotten Son contracted his greatness into a small body, like the light of the eye that reaches the stars yet hides under the eyelids.
- Refutation of All Heresies 8.10.5Hippolytus of Rome · ca. 222–235 · Clothed in the thirty Aeons, the only-begotten entered the world hidden, unknown, and disbelieved.
- Refutation of All Heresies 8.10.6Hippolytus of Rome · ca. 222–235 · To put on flesh, the “outer darkness,” he was announced to Mary by an angel and born of her.
- Refutation of All Heresies 8.10.7Hippolytus of Rome · ca. 222–235 · At his baptism Jesus received a copy of his body in the water, so that at the cross his soul, stripping off the flesh, would not be found naked.
- Refutation of All Heresies 8.10.8Hippolytus of Rome · ca. 222–235 · The Docetae read John 3:5–6 as the water-body of baptism, and Jesus' thirty years as the thirty Aeons.
- Refutation of All Heresies 8.10.9Hippolytus of Rome · ca. 222–235 · Each soul, from one of the thirty Aeons, can know only the aspect of Jesus that matches its own origin.
- Refutation of All Heresies 8.10.10Hippolytus of Rome · ca. 222–235 · This is why the sects quarrel over Jesus: each sees only the aspect of him akin to itself and thinks it the only one.
- Refutation of All Heresies 8.10.11Hippolytus of Rome · ca. 222–235 · The Docetae claim that they alone, coming from the highest realms, know the whole Jesus; others know only in part.
- Refutation of All Heresies 8.11.1Hippolytus of Rome · ca. 222–235 · Hippolytus ends his account of the Docetae with a pun on their name and the beam in the eye.
- Refutation of All Heresies 8.11.2Hippolytus of Rome · ca. 222–235 · The Docetae's teaching was anticipated by the Greek sophists; next comes Monoimus.
- Refutation of All Heresies 8.12.1Hippolytus of Rome · ca. 222–235 · Monoimus the Arab made Man what Homer made Ocean.
- Refutation of All Heresies 8.12.2Hippolytus of Rome · ca. 222–235 · Monoimus taught that Man is the eternal first principle of all things, and the Son of Man is begotten and passible.
- Refutation of All Heresies 8.12.3Hippolytus of Rome · ca. 222–235 · Monoimus: the Son came from the Man faster than thought or will.
- Refutation of All Heresies 8.12.4Hippolytus of Rome · ca. 222–235 · Monoimus reads “he was and came to be” as the Man and his Son, like fire and its light.
- Refutation of All Heresies 8.12.5Hippolytus of Rome · ca. 222–235 · Monoimus's Man is a monad that unites all opposites like a musical harmony, both mother and father.
- Refutation of All Heresies 8.12.6Hippolytus of Rome · ca. 222–235 · The perfect Man is imaged by the single stroke of the letter iota, simple yet containing multiplicity.
- Refutation of All Heresies 8.12.7Hippolytus of Rome · ca. 222–235 · The one stroke of the iota is the image of the invisible perfect Man.
- Refutation of All Heresies 8.13.1Hippolytus of Rome · ca. 222–235 · The iota, whose number value is ten, contains all the numbers from one to ten.
- Refutation of All Heresies 8.13.2Hippolytus of Rome · ca. 222–235 · Monoimus reads Colossians' “all the fullness dwelling bodily” as the numbers contained in the iota.
- Refutation of All Heresies 8.13.3Hippolytus of Rome · ca. 222–235 · The Son of Man, unknown to all, is wrongly imagined by creation as born of a woman; his faint rays sustain the world.
- Refutation of All Heresies 8.13.4Hippolytus of Rome · ca. 222–235 · Everything in the world came from only a part of the Son of Man, who is the single iota flowing from above.
- Refutation of All Heresies 8.14.1Hippolytus of Rome · ca. 222–235 · The six days of creation are six powers in the iota, and the Sabbath comes from the seventh.
- Refutation of All Heresies 8.14.2Hippolytus of Rome · ca. 222–235 · The geometric solids that make up the elements come from the numbers in the iota, the perfect Son.
- Refutation of All Heresies 8.14.3Hippolytus of Rome · ca. 222–235 · Moses' rod, which brought ten plagues, is the one stroke of the iota, and the plagues symbolize creation.
- Refutation of All Heresies 8.14.4Hippolytus of Rome · ca. 222–235 · Everything is produced by a “stroke,” as vines by pruning and a man from a man; the Ten Commandments allegorize the one stroke.
- Refutation of All Heresies 8.14.5Hippolytus of Rome · ca. 222–235 · All knowledge is the ten plagues and ten commandments; even the five books of the Law come from the number five in the iota.
- Refutation of All Heresies 8.14.6Hippolytus of Rome · ca. 222–235 · The Passover, chosen on the tenth day and kept on the fourteenth, is read as a number mystery of the iota.
- Refutation of All Heresies 8.14.7Hippolytus of Rome · ca. 222–235 · The seven days of unleavened bread mean that creation needs no outside “leaven”; the whole world is the Lord's Passover.
- Refutation of All Heresies 8.14.8Hippolytus of Rome · ca. 222–235 · The plagues show God rejoicing in the changes of creation; the locusts eating grass mean elements turned into flesh, for “all flesh is grass.”
- Refutation of All Heresies 8.14.9Hippolytus of Rome · ca. 222–235 · Hippolytus suggests Monoimus's ten-fold reading of the law comes from Aristotle's ten categories.
- Refutation of All Heresies 8.15.1Hippolytus of Rome · ca. 222–235 · Monoimus wrote to Theophrastus: stop seeking God outside and seek him within yourself.
- Refutation of All Heresies 8.15.2Hippolytus of Rome · ca. 222–235 · By examining one's own mind and involuntary feelings, Monoimus says, one finds God within, one and many.
- Refutation of All Heresies 8.15.3Hippolytus of Rome · ca. 222–235 · Monoimus's teaching comes from Pythagorean geometry and arithmetic; Hippolytus moves on.
- Refutation of All Heresies 8.16.1Hippolytus of Rome · ca. 222–235 · Tatian, Justin's disciple, taught invisible Aeons, called marriage corruption, and denied Adam's salvation.
- Refutation of All Heresies 8.17.1Hippolytus of Rome · ca. 222–235 · Hermogenes taught that God made everything out of eternal, unbegotten matter.
- Refutation of All Heresies 8.17.2Hippolytus of Rome · ca. 222–235 · Hermogenes said God tamed part of seething matter into the world and left the rest wild, an idea Hippolytus traces to Plato.
- Refutation of All Heresies 8.17.3Hippolytus of Rome · ca. 222–235 · Hermogenes confessed Christ's virgin birth and resurrection but said at the ascension he left his body in the sun.
- Refutation of All Heresies 8.17.4Hippolytus of Rome · ca. 222–235 · Hermogenes supported his view with Psalm 19's “in the sun he set his tent.”
- Refutation of All Heresies 8.18.1Hippolytus of Rome · ca. 222–235 · The Quartodecimans insist on keeping Easter on the fourteenth of Nisan, fearing the law's curse, not seeing that the true Passover is now kept by faith.
- Refutation of All Heresies 8.18.2Hippolytus of Rome · ca. 222–235 · They ignore Paul's warning that keeping one part of the law obliges one to keep it all; otherwise they agree with the church.
- Refutation of All Heresies 8.19.1Hippolytus of Rome · ca. 222–235 · The Phrygians (Montanists) follow Montanus, Priscilla, and Maximilla as prophets of the Paraclete and claim to learn more from their books than from Scripture.
- Refutation of All Heresies 8.19.2Hippolytus of Rome · ca. 222–235 · The Montanists exalt their prophetesses above the apostles; orthodox on God and Christ, they add new fasts and dietary rules.
- Refutation of All Heresies 8.19.3Hippolytus of Rome · ca. 222–235 · Some Montanists side with the Noetians, saying the Father himself is the Son who was born and died.
- Refutation of All Heresies 8.19.4Hippolytus of Rome · ca. 222–235 · The Montanists' many books are worthless and should be ignored by the sound-minded.
- Refutation of All Heresies 8.20.1Hippolytus of Rome · ca. 222–235 · The Encratites, orthodox about God and Christ, abstain from meat and wine and forbid marriage, more like Cynics than Christians.
- Refutation of All Heresies 8.20.2Hippolytus of Rome · ca. 222–235 · Paul foretold those who would forbid marriage and certain foods, which God created good.
- Refutation of All Heresies 8.20.3Hippolytus of Rome · ca. 222–235 · Paul's words suffice to show that Encratism is a heresy; lesser sects like the Cainites and Ophites are not worth describing.
- Refutation of All Heresies 8.20.4Hippolytus of Rome · ca. 222–235 · Hippolytus turns to the Noetian heresy, which he calls the cause of all evils.
- Refutation of All Heresies 9.2.1Hippolytus of Rome · ca. 222–235 · Contents: Noetus followed Heraclitus, not Christ.
- Refutation of All Heresies 9.3.1Hippolytus of Rome · ca. 222–235 · Contents: Callistus and his new heresy, and his life.
- Refutation of All Heresies 9.4.1Hippolytus of Rome · ca. 222–235 · Contents: Elchasai, who claims to keep the law but practices Gnosticism, astrology, and magic.
- Refutation of All Heresies 9.6.1Hippolytus of Rome · ca. 222–235 · Hippolytus now faces the greatest task: refuting the heresies of his own day, which have troubled the church everywhere.
- Refutation of All Heresies 9.7.1Hippolytus of Rome · ca. 222–235 · Noetus of Smyrna founded a heresy from Heraclitus; his disciple Epigonus brought it to Rome.
- Refutation of All Heresies 9.7.2Hippolytus of Rome · ca. 222–235 · Cleomenes spread the teaching in Rome under Bishop Zephyrinus, whom Hippolytus calls ignorant and greedy, with Callistus as his adviser.
- Refutation of All Heresies 9.7.3Hippolytus of Rome · ca. 222–235 · Hippolytus says he repeatedly forced Zephyrinus and Callistus to confess the truth, but they soon fell back.
- Refutation of All Heresies 9.8.1Hippolytus of Rome · ca. 222–235 · Hippolytus will set out Heraclitus's views to show that the Noetians' doctrines are his, not Christ's.
- Refutation of All Heresies 9.8.2Hippolytus of Rome · ca. 222–235 · Though Heraclitus was covered in the earlier Philosophumena, Hippolytus presents him again for a closer comparison.
- Refutation of All Heresies 9.9.1Hippolytus of Rome · ca. 222–235 · Heraclitus calls the All both divisible and indivisible, generated and ungenerated, and Father and Son.
- Refutation of All Heresies 9.10.8Hippolytus of Rome · ca. 222–235 · Heraclitus says God is all opposites together, day and night, war and peace, which Hippolytus says is the root of Noetus's view.
- Refutation of All Heresies 9.10.9Hippolytus of Rome · ca. 222–235 · Whether or not they read Heraclitus, Noetus's followers teach the same thing.
- Refutation of All Heresies 9.10.10Hippolytus of Rome · ca. 222–235 · The Noetians say one God is invisible and visible, unbegotten and begotten, immortal and mortal, just as Heraclitus paired opposites.
- Refutation of All Heresies 9.10.11Hippolytus of Rome · ca. 222–235 · Noetus taught that the Father, by being born, became his own Son, so that Father and Son are one person under two names at different times.
- Refutation of All Heresies 9.10.12Hippolytus of Rome · ca. 222–235 · Cleomenes and his followers say that the one crucified, buried, and raised is himself the God and Father of all.
- Refutation of All Heresies 9.11.1Hippolytus of Rome · ca. 222–235 · Hippolytus says Callistus, hungry for the episcopate, manipulated the unlearned Bishop Zephyrinus and played both sides, telling each he agreed with them.
- Refutation of All Heresies 9.11.2Hippolytus of Rome · ca. 222–235 · Sabellius listened to Hippolytus but was swayed by Callistus in private, only later seeing through him.
- Refutation of All Heresies 9.11.3Hippolytus of Rome · ca. 222–235 · Callistus had Zephyrinus make ambiguous public statements; when Hippolytus resisted, Callistus called his party “worshippers of two gods.”
- Refutation of All Heresies 9.12.15Hippolytus of Rome · ca. 222–235 · Once bishop, Callistus expelled Sabellius to clear himself of suspicion, but Hippolytus calls him a charlatan.
- Refutation of All Heresies 9.12.16Hippolytus of Rome · ca. 222–235 · Callistus devised a new teaching: the Word is the Son, and the same is called Father, one indivisible Spirit.
- Refutation of All Heresies 9.12.17Hippolytus of Rome · ca. 222–235 · Callistus said Father and Son are one and the same, and that the Spirit incarnate in the virgin is the Father, citing John 14:10.
- Refutation of All Heresies 9.12.18Hippolytus of Rome · ca. 222–235 · For Callistus the visible man is the Son and the Spirit in him is the Father; they are one God and one person, so the Father co-suffered with the Son.
- Refutation of All Heresies 9.12.19Hippolytus of Rome · ca. 222–235 · Hippolytus says Callistus avoids saying the Father suffered but wavers between Sabellius and Theodotus.
- Refutation of All Heresies 9.12.20Hippolytus of Rome · ca. 222–235 · Hippolytus charges that Callistus founded a rival school and was lax, promising forgiveness to any sinner who joined him.
- Refutation of All Heresies 9.12.21Hippolytus of Rome · ca. 222–235 · Hippolytus says Callistus's rule drew people with bad consciences and excommunicates, and that he refused to depose bishops even for mortal sin.
- Refutation of All Heresies 9.12.26Hippolytus of Rome · ca. 222–235 · Under Callistus a second baptism was introduced, and his community, which admitted all to communion, took the name Callistians.
- Refutation of All Heresies 9.13.1Hippolytus of Rome · ca. 222–235 · Alcibiades of Apamea came to Rome with a book said to have been received by a righteous man, Elchasai, from the Seres of Parthia.
- Refutation of All Heresies 9.13.2Hippolytus of Rome · ca. 222–235 · The book was said to have been revealed by a gigantic angel, whose measurements Hippolytus reports.
- Refutation of All Heresies 9.13.3Hippolytus of Rome · ca. 222–235 · A female figure of the same size accompanies the angel; the male is the Son of God, the female the Holy Spirit.
- Refutation of All Heresies 9.13.4Hippolytus of Rome · ca. 222–235 · The book proclaimed a new forgiveness of sins through a further baptism, dated to Trajan's third year (about AD 100), which Hippolytus links to Callistus's laxity.
- Refutation of All Heresies 9.13.5Hippolytus of Rome · ca. 222–235 · Hippolytus says he opposed Alcibiades as a wolf among the sheep that Callistus had scattered.
- Refutation of All Heresies 9.13.6Hippolytus of Rome · ca. 222–235 · Hippolytus will expose Alcibiades's pretended asceticism and quote his writings.
- Refutation of All Heresies 9.14.1Hippolytus of Rome · ca. 222–235 · The Elchasaites require circumcision and the law, and teach that Christ is an ordinary man reborn many times.
- Refutation of All Heresies 9.14.2Hippolytus of Rome · ca. 222–235 · They claim foreknowledge by Pythagorean number-lore.
- Refutation of All Heresies 9.14.3Hippolytus of Rome · ca. 222–235 · The Elchasaites practice astrology, magic, and incantations for dog-bites and demon possession.
- Refutation of All Heresies 9.15.1Hippolytus of Rome · ca. 222–235 · The book of Elchasai offers a second baptism for forgiveness to anyone guilty of sexual sins, once they hear the book.
- Refutation of All Heresies 9.15.2Hippolytus of Rome · ca. 222–235 · The baptized must call seven witnesses, heaven, water, holy spirits, angels of prayer, oil, salt, and earth; Hippolytus mocks these “mysteries.”
- Refutation of All Heresies 9.15.3Hippolytus of Rome · ca. 222–235 · The book calls adulterers and false prophets to a second baptism in their clothes.
- Refutation of All Heresies 9.15.4Hippolytus of Rome · ca. 222–235 · For a rabid dog's bite the book prescribes immediate immersion in a river or spring, fully clothed.
- Refutation of All Heresies 9.15.5Hippolytus of Rome · ca. 222–235 · The bitten person prays and invokes the seven witnesses.
- Refutation of All Heresies 9.15.6Hippolytus of Rome · ca. 222–235 · He vows before the seven witnesses to avoid sin and is baptized in his clothes.
- Refutation of All Heresies 9.16.1Hippolytus of Rome · ca. 222–235 · The book prescribes repeated cold baths for the sick and possessed, and teaches that some stars are evil.
- Refutation of All Heresies 9.16.2Hippolytus of Rome · ca. 222–235 · The book warns against beginning work or baptizing on days ruled by evil stars.
- Refutation of All Heresies 9.16.3Hippolytus of Rome · ca. 222–235 · Wait until the moon leaves the evil stars before baptizing; and keep the Sabbath.
- Refutation of All Heresies 9.16.4Hippolytus of Rome · ca. 222–235 · The book forbids starting anything on Tuesday and foretells a war of evil northern angels three years after Trajan's conquest of Parthia.
- Refutation of All Heresies 9.17.1Hippolytus of Rome · ca. 222–235 · The book tells its readers to keep its secrets like costly pearls.
- Refutation of All Heresies 9.17.2Hippolytus of Rome · ca. 222–235 · Hippolytus mocks the book's wisdom as greater than anything the Greek sages learned in Egypt.
- Refutation of All Heresies 9.31.1Hippolytus of Rome · ca. 222–235 · Hippolytus concludes that he has set out all doctrines of Greeks and barbarians and shown the heretics' borrowings.
- Refutation of All Heresies 9.31.2Hippolytus of Rome · ca. 222–235 · After nine books of refutation, Hippolytus will set out the doctrine of the truth in the tenth, so that readers may be saved.
- Refutation of All Heresies 10.3.1Hippolytus of Rome · ca. 222–235 · Contents: summary of the heresies.
- Refutation of All Heresies 10.9.1Hippolytus of Rome · ca. 222–235 · Summary of the Naassenes: the first principle is Man, also Son of Man, divided into intellectual, psychic, and earthly parts.
- Refutation of All Heresies 10.9.2Hippolytus of Rome · ca. 222–235 · They call Man Adamas; all three natures came together in Jesus, who spoke to the three kinds of people.
- Refutation of All Heresies 10.9.3Hippolytus of Rome · ca. 222–235 · The Naassenes teach three races and three churches, elect, called, and captive, and falsely claim the teaching came from James through Mariamne.
- Refutation of All Heresies 10.10.1Hippolytus of Rome · ca. 222–235 · Summary of the Peratae: one world divided in three, the first part a great spring divisible without end.
- Refutation of All Heresies 10.10.2Hippolytus of Rome · ca. 222–235 · The Peratae divide the world into an unbegotten Good, a self-begotten multitude of powers, and a begotten particular world, with three gods, words, minds, and men.
- Refutation of All Heresies 10.10.3Hippolytus of Rome · ca. 222–235 · In Herod's time a threefold Christ came down, containing the elements and powers of all three parts of the world.
- Refutation of All Heresies 10.10.4Hippolytus of Rome · ca. 222–235 · The Peratae cite Col 2:9 and say Christ came down to save what was divided into three.
- Refutation of All Heresies 10.10.5Hippolytus of Rome · ca. 222–235 · The two higher parts will be saved through Christ; the third, the particular world, will perish.
- Refutation of All Heresies 10.11.1Hippolytus of Rome · ca. 222–235 · Summary of the Sethians: three principles, each able to become all things as a child can learn any art.
- Refutation of All Heresies 10.11.2Hippolytus of Rome · ca. 222–235 · The Sethians' principles are light above, darkness below, and between them Spirit, like a subtle fragrance.
- Refutation of All Heresies 10.11.3Hippolytus of Rome · ca. 222–235 · Light shines down into darkness and the Spirit's fragrance spreads between, so that light and Spirit are both caught in the darkness below.
- Refutation of All Heresies 10.11.4Hippolytus of Rome · ca. 222–235 · The darkness, a fearful water, strives to keep the captured light and Spirit, knowing it would be powerless without them.
- Refutation of All Heresies 10.11.5Hippolytus of Rome · ca. 222–235 · Like the dark pupil of the eye lit by spirit, the darkness holds countless powers that shape all things like seals.
- Refutation of All Heresies 10.11.6Hippolytus of Rome · ca. 222–235 · From the meeting of the three principles came heaven and earth, shaped like a womb, and all other things are impressed in the same way.
- Refutation of All Heresies 10.11.7Hippolytus of Rome · ca. 222–235 · From the water came a violent wind, the first-born cause of all generation.
- Refutation of All Heresies 10.11.8Hippolytus of Rome · ca. 222–235 · The wind takes the form of a hissing serpent and drives the womb-like world to generate all things.
- Refutation of All Heresies 10.11.9Hippolytus of Rome · ca. 222–235 · The spark of light, trapped in the body and the waters, strives to escape and cries out, as the Sethians read the Psalms.
- Refutation of All Heresies 10.11.10Hippolytus of Rome · ca. 222–235 · The light above sends the perfect Word, who took the form of a serpent and entered the womb to rescue the spark of light.
- Refutation of All Heresies 10.11.11Hippolytus of Rome · ca. 222–235 · The Sethians read Phil 2:6–7, “the form of a slave,” as the serpent form taken by the Word.
- Refutation of All Heresies 10.12.1Hippolytus of Rome · ca. 222–235 · Summary of Simon Magus: an infinite power, fire, is the root of all, with a hidden and a manifest nature.
- Refutation of All Heresies 10.12.2Hippolytus of Rome · ca. 222–235 · The world came from the unbegotten fire through six roots in pairs: Mind and Thought, Voice and Name, Reasoning and Reflection.
- Refutation of All Heresies 10.12.3Hippolytus of Rome · ca. 222–235 · The infinite power, “He who stands, stood, and will stand,” if fully formed in the six powers, becomes one with the unbegotten power.
- Refutation of All Heresies 10.12.4Hippolytus of Rome · ca. 222–235 · If not formed, the power perishes like an untaught talent; Simon claimed to be this highest power himself.
- Refutation of All Heresies 10.13.1Hippolytus of Rome · ca. 222–235 · Summary of Valentinus: the first principle is the Father, called Depth, alone for some, with Silence as consort for others.
- Refutation of All Heresies 10.13.2Hippolytus of Rome · ca. 222–235 · Six emanations complete the first Ogdoad; beings are ranked as within the Pleroma, outside it, and outside Limit in the Deficiency.
- Refutation of All Heresies 10.13.3Hippolytus of Rome · ca. 222–235 · The Demiurge came from the Deficiency; Christ descended from the Pleroma to save the spirit dwelling in the inner man.
- Refutation of All Heresies 10.13.4Hippolytus of Rome · ca. 222–235 · The Valentinians deny the salvation of the flesh, calling it a “garment of skin.”
- Refutation of All Heresies 10.14.1Hippolytus of Rome · ca. 222–235 · Summary of Basilides: a non-existent God laid down a seed containing the whole world, like a mustard seed or peacock's egg.
- Refutation of All Heresies 10.14.2Hippolytus of Rome · ca. 222–235 · The seed contained a threefold Sonship of the same substance as God: fine, coarse, and needing purification.
- Refutation of All Heresies 10.14.3Hippolytus of Rome · ca. 222–235 · The fine Sonship rose at once to the non-existent God.
- Refutation of All Heresies 10.14.4Hippolytus of Rome · ca. 222–235 · The coarser Sonship rose using the Holy Spirit as wings.
- Refutation of All Heresies 10.14.5Hippolytus of Rome · ca. 222–235 · The third Sonship stayed in the seed-mass; the world and what is above it are divided by the boundary Spirit.
- Refutation of All Heresies 10.14.6Hippolytus of Rome · ca. 222–235 · The great Archon rose to the firmament and thought himself supreme, ignorant of the wiser Sonship left below.
- Refutation of All Heresies 10.14.7Hippolytus of Rome · ca. 222–235 · The Archon begot a son greater than himself, seated him at his right hand in the Ogdoad, and made the heavens.
- Refutation of All Heresies 10.14.8Hippolytus of Rome · ca. 222–235 · A second, lesser Archon, the Hebdomad, rules the lower world and also begot a wiser son.
- Refutation of All Heresies 10.14.9Hippolytus of Rome · ca. 222–235 · The power of the gospel came down through the sons of both Archons onto Jesus, son of Mary, to purify the Sonship left behind.
- Refutation of All Heresies 10.14.10Hippolytus of Rome · ca. 222–235 · Basilides' followers claim to be the sons who purify souls and will rise with the Sonship; the world lasts until all souls ascend.
- Refutation of All Heresies 10.15.1Hippolytus of Rome · ca. 222–235 · Summary of the Gnostic Justin: three principles, the Good, the Father Elohim, and a female principle.
- Refutation of All Heresies 10.15.2Hippolytus of Rome · ca. 222–235 · The female principle, Edem or Israel, is half virgin and half viper.
- Refutation of All Heresies 10.15.3Hippolytus of Rome · ca. 222–235 · Elohim and Edem produced twelve angels, some siding with the father and some with the mother.
- Refutation of All Heresies 10.15.4Hippolytus of Rome · ca. 222–235 · Animals came from Edem's beastly half and man from her upper half; Edem gave him a soul and Elohim a spirit.
- Refutation of All Heresies 10.15.5Hippolytus of Rome · ca. 222–235 · Elohim ascended to the Good and left Edem, who in anger plots against his spirit in humans; Baruch was sent through the prophets to rescue it.
- Refutation of All Heresies 10.15.6Hippolytus of Rome · ca. 222–235 · Justin makes Heracles a prophet overcome by Omphale, who is Babel or Aphrodite.
- Refutation of All Heresies 10.15.7Hippolytus of Rome · ca. 222–235 · Jesus, son of Mary and Joseph, resisted Edem, who had him crucified; his spirit rose to the Good, and so will the spirits of Justin's followers.
- Refutation of All Heresies 10.16.1Hippolytus of Rome · ca. 222–235 · Summary of the Docetae: God is like a fig seed from which came three Aeons and then countless others.
- Refutation of All Heresies 10.16.2Hippolytus of Rome · ca. 222–235 · Together the Aeons begot from the virgin Mary the Savior, equal to the first seed except that he is begotten.
- Refutation of All Heresies 10.16.3Hippolytus of Rome · ca. 222–235 · The great light of the Aeons, full of forms, came down on the chaos and impressed the shapes of all things on it.
- Refutation of All Heresies 10.16.4Hippolytus of Rome · ca. 222–235 · The third Aeon made heaven to separate light from darkness.
- Refutation of All Heresies 10.16.5Hippolytus of Rome · ca. 222–235 · The impress of the third Aeon, living fire, became the great Archon, Moses' fiery God, who keeps putting forms into bodies.
- Refutation of All Heresies 10.16.6Hippolytus of Rome · ca. 222–235 · The Savior was born to show the captive souls the way of escape; clothed in the only-begotten power, he could not be seen in his glory.
- Refutation of All Heresies 10.17.1Hippolytus of Rome · ca. 222–235 · Summary of Monoimus: the first principle is Man and Son of Man, and the world came from a part of the Son of Man.
- Refutation of All Heresies 10.17.2Hippolytus of Rome · ca. 222–235 · The Son of Man is the iota, the number ten, source of all numbers and of the elements.
- Refutation of All Heresies 10.17.3Hippolytus of Rome · ca. 222–235 · The iota contains all; the six days of creation are six powers, and the geometric solids of the elements come from its numbers.
- Refutation of All Heresies 10.17.4Hippolytus of Rome · ca. 222–235 · Moses' rod and the ten plagues allegorize the iota.
- Refutation of All Heresies 10.17.5Hippolytus of Rome · ca. 222–235 · To know the whole, one must seek within oneself the one who says “my soul, my flesh, my mind.”
- Refutation of All Heresies 10.18.1Hippolytus of Rome · ca. 222–235 · Summary of Tatian: invisible Aeons, a Cynic life, and Marcion-like blasphemy and rules against marriage.
- Refutation of All Heresies 10.19.1Hippolytus of Rome · ca. 222–235 · Summary of Marcion and Cerdo: three principles, good, just, and matter; some add a fourth, evil.
- Refutation of All Heresies 10.19.2Hippolytus of Rome · ca. 222–235 · The Good made nothing; the Just (or evil) god made the world badly from matter.
- Refutation of All Heresies 10.19.3Hippolytus of Rome · ca. 222–235 · Marcion cites “a good tree cannot bear bad fruit” against the Creator and holds that Christ, son of the Good, only seemed to have flesh, birth, and suffering.
- Refutation of All Heresies 10.19.4Hippolytus of Rome · ca. 222–235 · Marcion denies the resurrection of the flesh and calls marriage corruption, to spite the Creator.
- Refutation of All Heresies 10.20.1Hippolytus of Rome · ca. 222–235 · Summary of Apelles: four gods, the good God, the creator, the fiery one, and an evil one, with Christ as a fifth.
- Refutation of All Heresies 10.20.2Hippolytus of Rome · ca. 222–235 · Apelles followed Philumene's Revelations, said Christ's flesh came from the world's elements, attacked the Law and Prophets, and denied the resurrection of the flesh.
- Refutation of All Heresies 10.21.1Hippolytus of Rome · ca. 222–235 · Summary of Cerinthus: an angelic power, ignorant of the highest God, made the world.
- Refutation of All Heresies 10.21.2Hippolytus of Rome · ca. 222–235 · For Cerinthus, Jesus was the natural son of Joseph and Mary, excelling in virtue.
- Refutation of All Heresies 10.21.3Hippolytus of Rome · ca. 222–235 · The Christ descended on Jesus at baptism and left him at the passion.
- Refutation of All Heresies 10.22.1Hippolytus of Rome · ca. 222–235 · Summary of the Ebionites: the true God made the world; they keep the law of Moses to be justified.
- Refutation of All Heresies 10.23.1Hippolytus of Rome · ca. 222–235 · Summary of Theodotus: God made all things; Christ was an ordinary man born of a virgin by God's will.
- Refutation of All Heresies 10.23.2Hippolytus of Rome · ca. 222–235 · Theodotus held that the Christ descended at baptism and that Christ is not God.
- Refutation of All Heresies 10.24.1Hippolytus of Rome · ca. 222–235 · The Melchizedekians agree with Theodotus but make Melchizedek a supreme power and Christ his image.
- Refutation of All Heresies 10.25.1Hippolytus of Rome · ca. 222–235 · Summary of the Montanists: orthodox on creation and Christ, but they prefer their prophets to the Gospels and impose new fasts.
- Refutation of All Heresies 10.26.1Hippolytus of Rome · ca. 222–235 · Some Montanists follow Noetus, saying the Father of all is himself the Son, visible and invisible, mortal and immortal.
- Refutation of All Heresies 10.27.1Hippolytus of Rome · ca. 222–235 · Summary of Noetus: the one Father and God of all made everything and was invisible or visible as he willed.
- Refutation of All Heresies 10.27.2Hippolytus of Rome · ca. 222–235 · For Noetus the one God is invisible or visible, unbegotten or born, impassible or suffering, and is called Son at different times.
- Refutation of All Heresies 10.27.3Hippolytus of Rome · ca. 222–235 · Summary of Callistus: one God, Father and Son by name, one Spirit in substance; God is not other than the Word.
- Refutation of All Heresies 10.27.4Hippolytus of Rome · ca. 222–235 · Callistus called the Word one God who became flesh, the visible flesh being the Son and the indwelling God the Father.
- Refutation of All Heresies 10.28.1Hippolytus of Rome · ca. 222–235 · Summary of Hermogenes: God made everything from eternal matter.
- Refutation of All Heresies 10.29.1Hippolytus of Rome · ca. 222–235 · Summary of the Elchasaites, who compiled a strange book from all the heresies.
- Refutation of All Heresies 10.29.2Hippolytus of Rome · ca. 222–235 · They teach that the Christ above passes from body to body, now in Jesus, and will keep reappearing.
- Refutation of All Heresies 10.29.3Hippolytus of Rome · ca. 222–235 · The Elchasaites use incantations, baptisms invoking the elements, astrology, and magic.
- Refutation of All Heresies 10.32.5Hippolytus of Rome · ca. 222–235 · Not knowing these causes, the Greeks worshipped parts of creation instead of the Creator, and the heresiarchs built on their errors.
- Fragment on 1 Corinthians (Jenkins § 34, part 2)Origen · ca. 226-254 · Origen explains that refusing the marital debt without agreement is “defrauding,” that abstinence belongs to times of prayer, fasting and menstruation, and that marriage between believers is a gift of the one God against Marcion's prohibition of marriage.
- Fragment on 1 Corinthians (Jenkins § 37, part 1)Origen · ca. 226-254 · Origen reads Paul's words on circumcision and slavery in 1 Cor 7:18–24 as figures for the married and the unmarried: the man who has cast off his wife should not marry another, the married should not cast off his wife, and celibacy and marriage are in themselves indifferent.
- Fragment 26 on John 2:1Origen · ca. 226-254 · On John 2:1: Christ, maker of man and woman, who brought Eve to Adam and forbade separating what God joined, honors marriage by attending the wedding; the mention of his mother refutes the Manichaeans.
- Fragment 38 on John 3:18Origen · ca. 226-254 · On John 3:17–18: the Son sent into the world was not the body from Mary, formed here, but God the Word and true light, so the name ‘Son’ belongs to the Word.
- Fragment 40 on John 3:19Origen · ca. 226-254 · On John 3:19–21: the coming of the light removes the plea of ignorance and brings a judgment by works; men love darkness because their works are evil, by their own choice, not by nature, as some heretics claim.
- Fragment 47 on John (verse reference unclear)Origen · ca. 226-254 · On John 3:31–34: against heretics who ascribe the Old Testament to a different God and apply ‘he who is from the earth’ to John and the prophets, the fragment shows that John was sent by the Father of Christ and that the prophets bear witness to Christ.
- Fragment 51 on John 4:9Origen · ca. 226-254 · On John 4:8–9: the origin of the Jews' avoidance of Samaritans is found in Kings and Chronicles; Jesus worked feeding miracles only when needed to show his divinity, and otherwise let the disciples buy food, so as to show his humanity too.
- Commentary on John 1.82Origen · ca. 230–248 · Mark's opening refutes heretics who ascribe the two Testaments to two different gods.
- Commentary on John 1.151Origen · ca. 230–248 · Some treat the Word as a mere spoken utterance of the Father, denying him distinct subsistence.
- Commentary on John 1.242Origen · ca. 230–248 · Simon Magus falsely claimed to be God's power; Christ truly is, and all power shares in him.
- Commentary on John 1.253Origen · ca. 230–248 · The heretics' distinction between a just Creator and a good Father can be rightly applied to the Son as righteousness and the Father as goodness.
- Commentary on John 2.16Origen · ca. 230–248 · The distinction between “the God” and “God” resolves the dilemma of those who either merge Father and Son or deny the Son's divinity.
- Commentary on John 2.74Origen · ca. 230–248 · A third view denies that the Holy Spirit has its own being distinct from Father and Son.
- Commentary on John 2.100Origen · ca. 230–248 · Heracleon, a Valentinian, limited “all things” to the visible world and added words to the text.
- Commentary on John 2.101Origen · ca. 230–248 · Heracleon's reading is forced, and he adds to Scripture without support, as if he had apostolic authority.
- Commentary on John 2.102Origen · ca. 230–248 · Heracleon made the Demiurge the maker and the Word only the cause, reversing the natural sense of “through him.”
- Commentary on John 2.103Origen · ca. 230–248 · Heracleon seems to have seen the natural meaning and deliberately contradicted it.
- Commentary on John 2.104Origen · ca. 230–248 · The Word was the Creator's servant in making all things, visible and invisible, as the Psalms and Colossians show.
- Commentary on John 2.134Origen · ca. 230–248 · Darkness and death are not natures; Paul was once darkness and became light, against the idea of fixed spiritual natures.
- Commentary on John 2.135Origen · ca. 230–248 · If Paul, a “spiritual” man, was once darkness, then any darkness can become light, which refutes fixed natures.
- Commentary on John 2.137Origen · ca. 230–248 · Heracleon took “in him” to mean the spiritual people, whom the Word gave their first form.
- Commentary on John 2.138Origen · ca. 230–248 · Paul does not call the spiritual person a mere “man,” since the spiritual person shares in the divine Spirit.
- Commentary on John 2.139Origen · ca. 230–248 · Heracleon's view is unsupported and implausible.
- Commentary on John 2.155Origen · ca. 230–248 · The Valentinian pairing of Word and Life as partner Aeons does not fit John's words.
- Commentary on John 2.171Origen · ca. 230–248 · “Darkness” in Scripture sometimes has a good sense, which heretics failed to see.
- Commentary on John 2.199Origen · ca. 230–248 · Some heretics reject the prophets' testimony, saying the Son of God needs no witnesses.
- Commentary on John 2.200Origen · ca. 230–248 · The heretics argue that Christ, greater than Moses and the prophets, needed no prophetic witness.
- Commentary on John 2.201Origen · ca. 230–248 · The heretics claim the prophecies were used to bind Christ to the old God rather than a new one.
- Commentary on John 5.7Origen · ca. 230–248 · Scripture speaks of one book of life but many books of judgment; the whole of Scripture is one book, and the four Gospels are one gospel, against Marcion.
- Commentary on John 5.8Origen · ca. 230–248 · Origen writes much because heretics' many books must be answered with sound doctrine, as Ambrose himself, once a heretic, knows.
- Commentary on John 6.13Origen · ca. 230–248 · The first testimony runs from John 1:15 to 1:18; Heracleon wrongly assigns 1:18 to the evangelist.
- Commentary on John 6.14Origen · ca. 230–248 · If John 1:16–17 is the Baptist's, then so is 1:18, as Heracleon should admit.
- Commentary on John 6.31Origen · ca. 230–248 · Origen insists on this against those who, exalting the apostles, invented another God or belittled the prophets.
- Commentary on John 6.64Origen · ca. 230–248 · Believers in transmigration say John did not remember being Elijah, and that some thought Jesus was an old prophet reborn.
- Commentary on John 6.65Origen · ca. 230–248 · They argue that people who knew Jesus' parents must have thought of rebirth, and they cite Genesis for their view.
- Commentary on John 6.66Origen · ca. 230–248 · A churchman answers that John had Elijah's spirit and power, not his soul.
- Commentary on John 6.92Origen · ca. 230–248 · Heracleon missed the difference between “a prophet” and “the prophet” and made John deny being a prophet; the next lemma is John 1:22.
- Commentary on John 6.108Origen · ca. 230–248 · Heracleon ranks Christ as Word, John as voice, and the prophets as mere sound.
- Commentary on John 6.109Origen · ca. 230–248 · If prophecy were mere sound, Christ would not send us to the Scriptures.
- Commentary on John 6.110Origen · ca. 230–248 · Christ praises the prophets and sends us to them, which he would not do if they were empty noise.
- Commentary on John 6.111Origen · ca. 230–248 · Heracleon asserts without proof that voice becomes word and sound becomes voice.
- Commentary on John 6.112Origen · ca. 230–248 · Heracleon says Jesus spoke of John's circumstances, John of himself.
- Commentary on John 6.113Origen · ca. 230–248 · Heracleon offers only an analogy of clothing, without proof.
- Commentary on John 6.114Origen · ca. 230–248 · On Origen's reading, Elijah's spirit might be called a garment of John's soul, but not on Heracleon's.
- Commentary on John 6.115Origen · ca. 230–248 · Heracleon's reasons for the priests' questions are partly sound, partly careless.
- Commentary on John 6.116Origen · ca. 230–248 · The heretics wrongly infer that John is greater than all prophets; “no one greater” allows for equals.
- Commentary on John 6.117Origen · ca. 230–248 · Heracleon claims only John was foretold, forgetting that Malachi foretold Elijah.
- Commentary on John 6.118Origen · ca. 230–248 · Josiah and perhaps Samson were also foretold, which refutes Heracleon; the next lemma is John 1:24–25.
- Commentary on John 6.126Origen · ca. 230–248 · Heracleon wrongly accepts the Pharisees' view that every prophet baptizes, though he rightly sees their malice.
- Commentary on John 6.153Origen · ca. 230–248 · Heracleon claims John did not answer the question, which would make John ignorant.
- Commentary on John 6.194Origen · ca. 230–248 · Heracleon took “among you stands” to mean Christ was already present and manifest, denying that the Word always pervades the world.
- Commentary on John 6.195Origen · ca. 230–248 · Against Heracleon: the Word was always in the world, though the world did not know him.
- Commentary on John 6.197Origen · ca. 230–248 · Origen rejects Heracleon's reading of John 1:26 but accepts his view that John is Christ's forerunner, like a servant going ahead.
- Commentary on John 6.198Origen · ca. 230–248 · Heracleon read John's words as confessing unworthiness of the lowliest service, and as saying he could not explain Christ's taking flesh.
- Commentary on John 6.199Origen · ca. 230–248 · Heracleon took the sandal to be the world and applied John's words to the figure John represents.
- Commentary on John 6.200Origen · ca. 230–248 · Heracleon made the world's Creator inferior to Christ; Origen answers that the Creator is the Father, the only good God, greater than the Son he sent.
- Commentary on John 6.201Origen · ca. 230–248 · The world cannot be Christ's sandal, since Jesus says heaven and earth are the Father's throne and footstool.
- Commentary on John 6.306Origen · ca. 230–248 · Heracleon says “Lamb of God” refers to Christ's body and “who takes away sin” to the one dwelling in it, since a lamb is an immature sheep.
- Commentary on John 6.307Origen · ca. 230–248 · Heracleon claims a ram would have signified a perfect body; Origen replies briefly that the world needed a lamb, not a ram. The text then breaks off.
- Commentary on John 10.24Origen · ca. 230–248 · Marcion, and those who deny either Christ's humanity or his divinity, went wrong by taking only one side of what Scripture says.
- Commentary on John 10.25Origen · ca. 230–248 · The Docetists, who say Christ only seemed human, would rob us of the man through whom alone we are saved.
- Commentary on John 10.48Origen · ca. 230–248 · Heracleon says Capernaum stands for the lowest, material part of the world, which is why Jesus did nothing there.
- Commentary on John 10.49Origen · ca. 230–248 · Heracleon's reading might be plausible if Jesus had done nothing in Capernaum in any Gospel.
- Commentary on John 10.50Origen · ca. 230–248 · But Matthew says Jesus lived in Capernaum and began preaching from there.
- Commentary on John 10.51Origen · ca. 230–248 · Mark too tells of Jesus teaching in Capernaum's synagogue.
- Commentary on John 10.58Origen · ca. 230–248 · These Gospel accounts refute Heracleon's claim that Jesus did nothing in Capernaum.
- Commentary on John 10.59Origen · ca. 230–248 · Heracleon must either explain Capernaum in two senses or stop saying Jesus visited it for nothing.
- Commentary on John 10.107Origen · ca. 230–248 · Scripture must be taken whole, inner meanings included, without breaking its unity, as heretics do.
- Commentary on John 10.117Origen · ca. 230–248 · Heracleon says the Passover lamb, killed and eaten, signified the Savior's passion in the world and the rest of the heavenly marriage.
- Commentary on John 10.118Origen · ca. 230–248 · Origen dismisses Heracleon's comment as careless; the next lemma is the cleansing of the temple, John 2:14–17.
- Commentary on John 10.204Origen · ca. 230–248 · Whoever receives Christ need not fear heretical arguments (the chariots of Ephraim) or lust (the horse).
- Commentary on John 10.210Origen · ca. 230–248 · Heracleon: going up to Jerusalem means the Lord's ascent from the material to the “psychic” realm.
- Commentary on John 10.211Origen · ca. 230–248 · Heracleon distinguishes the inner sanctuary (for the spiritual) from the outer temple (for psychics saved outside the Pleroma).
- Commentary on John 10.212Origen · ca. 230–248 · Heracleon took the traders as those who make gain from worship rather than giving by grace.
- Commentary on John 10.213Origen · ca. 230–248 · Heracleon saw the whip, like linen and the shroud, as an image of the Holy Spirit's power.
- Commentary on John 10.214Origen · ca. 230–248 · Heracleon invented that the whip was tied to wood, a type of the cross that destroys evil.
- Commentary on John 10.215Origen · ca. 230–248 · Heracleon adds that Jesus did not make the whip from dead leather, since he was making the church his Father's house.
- Commentary on John 10.216Origen · ca. 230–248 · Against Heracleon: Jesus calls the Jerusalem temple his Father's house, so his Father is the Creator of heaven and earth.
- Commentary on John 10.223Origen · ca. 230–248 · Heracleon wrongly assigns the psalm's words to the evil powers expelled by Christ, which breaks the psalm's sequence.
- Commentary on John 10.224Origen · ca. 230–248 · Heracleon stumbled at Christ being “consumed” because he ignored Scripture's use of human language for God. Next lemma: “Destroy this temple.”
- Commentary on John 10.246Origen · ca. 230–248 · Against those who merge Father and Son into one subject, Origen insists that Scripture shows them distinct, as Father of a Son and Son of a Father.
- Commentary on John 10.248Origen · ca. 230–248 · Heracleon took “in three days” as “on the third day,” without asking how resurrection spans three days.
- Commentary on John 10.249Origen · ca. 230–248 · Heracleon calls the third day the spiritual day of the church's resurrection.
- Commentary on John 10.250Origen · ca. 230–248 · So Heracleon's first two days would be the earthly and the psychic.
- Commentary on John 10.261Origen · ca. 230–248 · Heracleon says Solomon built the temple in forty-six years; he reads six as matter and forty (the tetrad) as the divine breath and seed in it.
- Commentary on John 10.290Origen · ca. 230–248 · But refusing to apply the history would be like the heretics, who break Scripture's unity.
- Commentary on John 13.6Origen · ca. 230–248 · The woman, a figure of heterodox readers of Scripture, is persuaded to ask for the better water.
- Commentary on John 13.39Origen · ca. 230–248 · The wise, the simple, and the heretics drink differently from Scripture. Next lemma: “Sir, give me this water.”
- Commentary on John 13.48Origen · ca. 230–248 · The heretical soul must be convicted of its false “husband,” the law of its sect, and turn to Christ, the risen Word who reigns forever.
- Commentary on John 13.49Origen · ca. 230–248 · Jesus asks for her husband so that her false “husband” may be exposed at the spring.
- Commentary on John 13.50Origen · ca. 230–248 · Already touched by the living water, she renounced her false husband. Next lemma: “You have had five husbands.”
- Commentary on John 13.51Origen · ca. 230–248 · The five husbands are the five senses; the sixth is a false, heretical “spiritual” teaching the soul turns to after them.
- Commentary on John 13.52Origen · ca. 230–248 · When Christ comes, we reject the false husband and he commends us.
- Commentary on John 13.57Origen · ca. 230–248 · Heracleon calls the life from Jacob's well weak, temporary, and worldly, since even cattle drank from it.
- Commentary on John 13.58Origen · ca. 230–248 · Origen would accept this if it meant partial present knowledge, but not if it slanders the Old Testament.
- Commentary on John 13.59Origen · ca. 230–248 · Heracleon rightly says the Savior's water is from his spirit and power.
- Commentary on John 13.60Origen · ca. 230–248 · Heracleon: the Savior's gift of life is eternal and cannot be lost.
- Commentary on John 13.61Origen · ca. 230–248 · If Heracleon means the letter must give way to the spirit, fine; but he wrongly despises the Old Testament, which foreshadows good things to come.
- Commentary on John 13.62Origen · ca. 230–248 · Heracleon aptly says those who receive the spring pour it out for others' eternal life.
- Commentary on John 13.63Origen · ca. 230–248 · Heracleon praises the woman's undoubting faith as suited to her nature.
- Commentary on John 13.64Origen · ca. 230–248 · Origen rejects Heracleon's idea that faith comes from a special nature rather than free choice.
- Commentary on John 13.65Origen · ca. 230–248 · Heracleon, adding to the text, says the woman came to hate the place of the old “living water.”
- Commentary on John 13.66Origen · ca. 230–248 · Heracleon calls Jacob's water toilsome and unnourishing; Origen asks how he can prove it.
- Commentary on John 13.67Origen · ca. 230–248 · Heracleon says the woman's “husband” is her heavenly counterpart in the Pleroma, with whom she must be united.
- Commentary on John 13.68Origen · ca. 230–248 · Origen objects that if Jesus meant a heavenly partner, he would have explained who he was and how to call him.
- Commentary on John 13.69Origen · ca. 230–248 · If she neither knew her heavenly husband nor could name her lover, Jesus' command would be pointless.
- Commentary on John 13.70Origen · ca. 230–248 · Heracleon: the woman had no husband in the world,
- Commentary on John 13.71Origen · ca. 230–248 · because her husband was in the Aeon; he also reads a different number of husbands.
- Commentary on John 13.72Origen · ca. 230–248 · Heracleon reads “six husbands,” meaning all the material evil with which the woman had been entangled.
- Commentary on John 13.73Origen · ca. 230–248 · If Heracleon's “spiritual” woman sinned, she could not be a good tree, as the Gospel says.
- Commentary on John 13.74Origen · ca. 230–248 · Heracleon's theory forces him to deny either that her immorality was sin or that she committed it. Next lemma: John 4:19–20.
- Commentary on John 13.76Origen · ca. 230–248 · The heterodox soul, exposed, recognizes the Word as something divine but not as fully as he is.
- Commentary on John 13.81Origen · ca. 230–248 · Jews represent the orthodox, Samaritans the heterodox; Gerizim means “division,” fitting the schism under Jeroboam, while Zion means “watchtower.”
- Commentary on John 13.83Origen · ca. 230–248 · Until the hour comes, one must avoid the heretics' mountain and worship in Zion, the church.
- Commentary on John 13.90Origen · ca. 230–248 · Her claim about the fathers' mountain is as mistaken as her claim about Jacob's well.
- Commentary on John 13.91Origen · ca. 230–248 · Heracleon says only a prophet knows all things; Origen replies that angels know such things and prophets know only in part.
- Commentary on John 13.92Origen · ca. 230–248 · Heracleon says the woman, true to her nature, revealed that ignorance of God had led to her immorality and neglect of worship.
- Commentary on John 13.93Origen · ca. 230–248 · Origen dismisses this as unfounded improvisation.
- Commentary on John 13.94Origen · ca. 230–248 · Heracleon says she wanted to learn how to be freed from immorality; Origen finds no basis for this. Next lemma: John 4:21.
- Commentary on John 13.95Origen · ca. 230–248 · Heracleon rightly notes the new “Believe me,” but then says the mountain is the devil or the world, worshiped by Gentiles, and Jerusalem the creation or Creator, worshiped by Jews.
- Commentary on John 13.96Origen · ca. 230–248 · Alternatively, Heracleon says, the mountain is creation and Jerusalem the Creator.
- Commentary on John 13.97Origen · ca. 230–248 · Heracleon: spiritual people worship neither creation nor the Demiurge but the Father of truth, and the woman is counted among them.
- Commentary on John 13.98Origen · ca. 230–248 · “Not on this mountain” rejects heretical “gnostic” worship; “not in Jerusalem” means the perfect will surpass even the church's ordinary worship.
- Commentary on John 13.101Origen · ca. 230–248 · “You” are the Samaritans, or heretics; “we” are the Jews, or the Word and those shaped by him, whose salvation comes from the Jewish Scriptures.
- Commentary on John 13.102Origen · ca. 230–248 · Heracleon took “you” to mean Jews and Gentiles, against the context.
- Commentary on John 13.103Origen · ca. 230–248 · It makes no sense to call a Samaritan “you Jews”; rather the heretics do not know what they worship, while worshipers of the Creator do.
- Commentary on John 13.104Origen · ca. 230–248 · Heracleon cites the “Preaching of Peter,” whose authenticity is doubtful, as teaching that neither Greek idolaters nor Jews truly know God.
- Commentary on John 13.106Origen · ca. 230–248 · Since salvation is from the Jews, the heretics cannot deny the God of Abraham, Isaac, and Jacob.
- Commentary on John 13.114Origen · ca. 230–248 · Heracleon says “we” means the Savior from the Aeon and those who came with him.
- Commentary on John 13.115Origen · ca. 230–248 · Heracleon: salvation came from Judea, not from all Jews, and spiritually because Jews are images of beings in the Pleroma.
- Commentary on John 13.116Origen · ca. 230–248 · Heracleon's followers should show how each detail of Jewish worship images the Pleroma, if they mean it.
- Commentary on John 13.117Origen · ca. 230–248 · Heracleon says earlier worshipers erred by worshiping one who was not the Father, so all worshipers of the Creator went astray.
- Commentary on John 13.118Origen · ca. 230–248 · Heracleon says they served the creation instead of Christ, the true Creator. Next lemma: the Father seeks such worshipers.
- Commentary on John 13.120Origen · ca. 230–248 · Heracleon: what is akin to the Father was lost in matter and is sought so that the Father may be worshiped by his own.
- Commentary on John 13.121Origen · ca. 230–248 · Origen would accept this if it referred to the lost sheep and the prodigal son.
- Commentary on John 13.122Origen · ca. 230–248 · The Valentinians' myth of a lost spiritual nature is too vague to engage. Next lemma: “God is spirit.”
- Commentary on John 13.147Origen · ca. 230–248 · Heracleon: “God is spirit” means his nature is pure and invisible.
- Commentary on John 13.148Origen · ca. 230–248 · Heracleon says true worshipers, being of the same nature as the Father, are spirit and worship spiritually.
- Commentary on John 13.149Origen · ca. 230–248 · It is impious to call worshipers “of the same substance” as the unbegotten God, especially when Heracleon says one of them fell into immorality.
- Commentary on John 13.150Origen · ca. 230–248 · If a nature of God's substance could sin, their doctrine implies blasphemies about God himself.
- Commentary on John 13.162Origen · ca. 230–248 · The Samaritans also had a false messiah, Dositheus, whose followers claim he never died.
- Commentary on John 13.163Origen · ca. 230–248 · The heterodox soul awaits a perfect Word, and Christ, already present, says, “I am he.”
- Commentary on John 13.164Origen · ca. 230–248 · Heracleon says the church awaited Christ as the one who knows all. Next lemma: John 4:26–27.
- Commentary on John 13.172Origen · ca. 230–248 · Heracleon says Jesus came to Samaria for the disciples, but they were already with him. Next lemma: John 4:28–29.
- Commentary on John 13.175Origen · ca. 230–248 · Spiritually, the jar she leaves is the heretical teaching she once prized, now replaced by Christ's living water within her.
- Commentary on John 13.181Origen · ca. 230–248 · “All she did” was her life with the five and the sixth; leaving the jar, she rests in the seventh, Christ, and leads others out of their false city to him.
- Commentary on John 13.187Origen · ca. 230–248 · Heracleon: the jar is her disposition to receive the Savior's power, left with him as she goes to announce Christ to “the calling.”
- Commentary on John 13.188Origen · ca. 230–248 · But can the jar be something good if she abandoned it?
- Commentary on John 13.189Origen · ca. 230–248 · It is implausible that she would go out to preach after abandoning the very capacity for life.
- Commentary on John 13.190Origen · ca. 230–248 · If she were “spiritual,” why does she still doubt, asking “Can this be the Christ?”
- Commentary on John 13.191Origen · ca. 230–248 · Heracleon: leaving the city means leaving their worldly life and coming to the Savior by faith.
- Commentary on John 13.192Origen · ca. 230–248 · Heracleon ignores that Jesus is not said to have stayed in the city. Next lemma: “Rabbi, eat.”
- Commentary on John 13.200Origen · ca. 230–248 · Heracleon says the disciples wanted to share food from Samaria with Jesus, linking this to the foolish virgins.
- Commentary on John 13.201Origen · ca. 230–248 · Heracleon's comparison implies an accusation against the disciples.
- Commentary on John 13.202Origen · ca. 230–248 · Light and oil are unlike food, so Heracleon's comparison fails. Next lemma: “I have food to eat that you do not know.”
- Commentary on John 13.226Origen · ca. 230–248 · Heracleon thinks the disciples spoke carnally, like the Samaritan woman; perhaps they saw something more divine.
- Commentary on John 13.247Origen · ca. 230–248 · Heracleon: Christ's food was the Father's will, the subject of his talk with the woman, his nourishment, rest, and power.
- Commentary on John 13.248Origen · ca. 230–248 · Heracleon calls the Father's will people's salvation and Christ's food his conversation with the woman, a forced reading.
- Commentary on John 13.249Origen · ca. 230–248 · Origen questions Heracleon: Gethsemane shows the Father's will was not simply Christ's rest. Next lemma: John 4:35.
- Commentary on John 13.271Origen · ca. 230–248 · Heracleon read the four months literally but took the harvest as believers' souls ready to be gathered into rest.
- Commentary on John 13.272Origen · ca. 230–248 · Origen asks how Heracleon's reading fits the sayings about sowers and reapers.
- Commentary on John 13.294Origen · ca. 230–248 · Heracleon, and perhaps some church interpreter, reads the whitened fields as people ready for salvation, Heracleon by nature, the other by preparation of the mind.
- Commentary on John 13.295Origen · ca. 230–248 · Against this reading Origen argues that there were believers and workers before Christ, and that none of the listed senses fits here.
- Commentary on John 13.299Origen · ca. 230–248 · Heracleon takes the reaper to be the Savior, whose wages are the salvation and restoration of those he reaps.
- Commentary on John 13.300Origen · ca. 230–248 · Origen objects that Heracleon's reading is forced and merges two distinct things.
- Commentary on John 13.322Origen · ca. 230–248 · Heracleon explains that sower and reaper each rejoice in their own work, though the sower begins first.
- Commentary on John 13.323Origen · ca. 230–248 · Heracleon continues: sowing must precede reaping, but both now rejoice in the perfecting of the seeds.
- Commentary on John 13.324Origen · ca. 230–248 · Heracleon distinguishes a Son of Man above the Place who sows from the Savior who reaps; Origen notes he did not explain these two.
- Commentary on John 13.336Origen · ca. 230–248 · Heracleon says the laborers were the angels of the dispensation; sowers toil in winter while reapers gladly gather ready fruit.
- Commentary on John 13.340Origen · ca. 230–248 · Spiritually, those held by false teachings leave their “city” of doctrines and believe soundly, as the woman did.
- Commentary on John 13.341Origen · ca. 230–248 · Heracleon reads the city as the world, the woman as the spiritual church, and the many as “psychics”; Origen has answered this earlier.
- Commentary on John 13.343Origen · ca. 230–248 · Origen resolves it spiritually: the forbidden “city of the Samaritans” is false knowledge claiming Scripture's authority.
- Commentary on John 13.349Origen · ca. 230–248 · Heracleon notes Jesus stayed “with” not “in” them, and reads the two days as two ages or as before and after the passion.
- Commentary on John 13.350Origen · ca. 230–248 · Origen answers that “with them” is like Christ's promise to be “with” his disciples always.
- Commentary on John 13.351Origen · ca. 230–248 · Origen objects that Heracleon ignores the ages beyond the age to come, and that Christ never leaves his disciples.
- Commentary on John 13.363Origen · ca. 230–248 · Heracleon says people first believe through others, then through the truth itself.
- Commentary on John 13.416Origen · ca. 230–248 · Heracleon makes the official the Demiurge, a petty king, and his sick son a person in the lower region near matter, in ignorance and sin.
- Commentary on John 13.417Origen · ca. 230–248 · Heracleon took “he was about to die” to disprove the soul's immortality, citing the destruction of soul and body in Gehenna.
- Commentary on John 13.418Origen · ca. 230–248 · Heracleon holds the soul is not immortal by nature but can put on immortality.
- Commentary on John 13.419Origen · ca. 230–248 · Heracleon says the rebuke fits one whose nature is persuaded by works and senses, not words.
- Commentary on John 13.420Origen · ca. 230–248 · Heracleon: the father begs the Savior to help before the law's death through sin is complete.
- Commentary on John 13.421Origen · ca. 230–248 · Heracleon explains “your son lives” as the Savior's healing of sins and giving life through forgiveness.
- Commentary on John 13.422Origen · ca. 230–248 · Heracleon: the Demiurge readily believes the Savior can heal at a distance.
- Commentary on John 13.423Origen · ca. 230–248 · Heracleon makes the servants the Demiurge's angels, who first observe whether people live rightly after the Savior's coming.
- Commentary on John 13.424Origen · ca. 230–248 · Heracleon says the seventh hour marks the nature of the healed, and the believing household is the angels and people closest to the Demiurge.
- Commentary on John 13.425Origen · ca. 230–248 · Heracleon questions whether the angels who went to the daughters of men will be saved, and sees the Demiurge's people's ruin in Matt 8:12.
- Commentary on John 13.426Origen · ca. 230–248 · Heracleon applies Isaiah's words about rebellious sons and a thorny vineyard to the Demiurge's people.
- Commentary on John 13.427Origen · ca. 230–248 · Origen calls Heracleon's views bold and impious, and says he denies the soul's immortality by ignoring the many senses of “death.”
- Commentary on John 13.428Origen · ca. 230–248 · He should have examined whether the soul is mortal in every sense of death.
- Commentary on John 13.429Origen · ca. 230–248 · The soul is mortal in that it can die by sin, but not in the sense of annihilation; putting on incorruption is not the same as changing into it.
- Commentary on John 13.431Origen · ca. 230–248 · If only “psychics” need wonders to believe, then Paul, converted by a vision, must be psychic on Heracleon's terms.
- Commentary on John 13.432Origen · ca. 230–248 · It is impious to say angels see before the Creator, whom Scripture shows to see all hidden things and to know hearts.
- Commentary on John 13.433Origen · ca. 230–248 · Origen objects that God knows all beforehand, that the seventh hour marks the healing, not the nature, and that Heracleon's talk of corruption implies a fourth nature.
- Commentary on John 19.12Origen · ca. 230–248 · Heretics argue from this that Christ's Father is not the Jews' God, the Creator; Origen says they misread Scripture's usage.
- Commentary on John 19.13Origen · ca. 230–248 · Scripture says Eli's sons “did not know the Lord” because of their wickedness, though they knew his worship.
- Commentary on John 19.14Origen · ca. 230–248 · Eli's sons failed to “know” the Creator through wickedness, not ignorance of doctrine.
- Commentary on John 19.15Origen · ca. 230–248 · Likewise the Pharisees did not “know” the Father because they did not live by his will.
- Commentary on John 19.27Origen · ca. 230–248 · One may concede that Moses and the prophets, as servants, knew God as Lord rather than as Father, while holding it is the same God.
- Commentary on John 19.29Origen · ca. 230–248 · Stephen's speech shows that the God of the prophets and the Creator are the same.
- Commentary on John 19.30Origen · ca. 230–248 · Stephen's speech shows the God of the patriarchs and prophets is the Father of Christ.
- Commentary on John 19.31Origen · ca. 230–248 · Romans 1 also shows the God who spoke through the prophets is the Father of Christ.
- Commentary on John 19.32Origen · ca. 230–248 · The Creator, God of the prophets, and Father of Christ is our God and Father.
- Commentary on John 19.89Origen · ca. 230–248 · Heracleon says those in ignorance, unbelief, and sin cannot reach incorruption.
- Commentary on John 19.90Origen · ca. 230–248 · Origen replies that the apostles too were once in ignorance and sin; anyone can reach incorruption by changing.
- Commentary on John 19.124Origen · ca. 230–248 · Heracleon says the Jews, thinking themselves greater, expected their own eternal rest and the Savior's ruin by suicide.
- Commentary on John 19.125Origen · ca. 230–248 · Origen doubts that one who called himself the light of the world could be thought to mean he would perish by suicide.
- Commentary on John 19.126Origen · ca. 230–248 · On that view the Jews would have thought Jesus knowingly chose ruin, which is absurd.
- Commentary on John 20.28Origen · ca. 230–248 · God acted as a good God in destroying Sodom so that its evil “vine” would bear no more.
- Commentary on John 20.44Origen · ca. 230–248 · Small minds try to break the Word into pieces they can hold.
- Commentary on John 20.50Origen · ca. 230–248 · Simply read, they heard the Father through Moses and the prophets, proving the Father of Christ is the God of the Law.
- Commentary on John 20.54Origen · ca. 230–248 · Origen challenges Heracleon's followers: if some are unfit by nature, how did they hear from the Father?
- Commentary on John 20.55Origen · ca. 230–248 · If they were strangers to Christ, how did they hear from the Father?
- Commentary on John 20.56Origen · ca. 230–248 · Either answer leads the Valentinians into absurdity.
- Commentary on John 20.83Origen · ca. 230–248 · A false word can be destroyed by God; Christ will consume the opposing word that exalts itself.
- Commentary on John 20.106Origen · ca. 230–248 · No one is a child of God or of the devil by nature; one can change from the devil's child to God's.
- Commentary on John 20.127Origen · ca. 230–248 · This refutes the idea that some are the devil's sons by nature.
- Commentary on John 20.135Origen · ca. 230–248 · The Valentinians read this saying as proof of fixed natures; Origen answers them.
- Commentary on John 20.136Origen · ca. 230–248 · Paul once hated Jesus when he persecuted the church.
- Commentary on John 20.137Origen · ca. 230–248 · Since Paul once did not love Jesus, God was not then his Father.
- Commentary on John 20.138Origen · ca. 230–248 · Paul became God's son later; he was not so by nature.
- Commentary on John 20.139Origen · ca. 230–248 · Before his conversion one could conclude that God was not Paul's Father.
- Commentary on John 20.157Origen · ca. 230–248 · Some take “came forth” to mean begotten from the Father's substance, as if God were diminished like a mother giving birth.
- Commentary on John 20.158Origen · ca. 230–248 · That view makes Father and Son bodies and divides the Father, ignoring God's incorporeal nature.
- Commentary on John 20.159Origen · ca. 230–248 · They make the Son's coming a change of place, not of state.
- Commentary on John 20.160Origen · ca. 230–248 · Some teachers and prophets come on their own, not sent by God, as Jeremiah says.
- Commentary on John 20.165Origen · ca. 230–248 · When the bond of deafness is loosed one can hear; could the deaf hear before they were healed?
- Commentary on John 20.166Origen · ca. 230–248 · The healed deaf show that inability to hear is curable, not natural; the allegorizing heretics should accept this.
- Commentary on John 20.168Origen · ca. 230–248 · Heracleon says they could not hear because they were of the devil's very substance.
- Commentary on John 20.169Origen · ca. 230–248 · Origen would accept Heracleon's view if it meant they were still of the devil by choice.
- Commentary on John 20.170Origen · ca. 230–248 · But Heracleon makes some people consubstantial with the devil, a different substance from psychics and spirituals.
- Commentary on John 20.174Origen · ca. 230–248 · The Antichrist is a lie not by nature but by his own choice, as Ezekiel says of one who “became destruction.”
- Commentary on John 20.198Origen · ca. 230–248 · Heracleon says those addressed were of the devil's substance, distinct from other rational beings.
- Commentary on John 20.199Origen · ca. 230–248 · Origen compares this to saying a faulty eye is of a different substance from a healthy one.
- Commentary on John 20.200Origen · ca. 230–248 · All rational beings share one substance; accepting or rejecting the Word is not a matter of nature.
- Commentary on John 20.201Origen · ca. 230–248 · Accepting or rejecting what one understands is a choice, not a difference of substance.
- Commentary on John 20.202Origen · ca. 230–248 · If the devil were evil by nature, the blame would fall on his Creator, which is absurd.
- Commentary on John 20.203Origen · ca. 230–248 · Human souls, like bodies, share one substance.
- Commentary on John 20.204Origen · ca. 230–248 · If people differed in substance, their mental powers would differ in kind too.
- Commentary on John 20.205Origen · ca. 230–248 · When “spiritual” and “earthy” people think alike, is that not because they share one substance?
- Commentary on John 20.206Origen · ca. 230–248 · Identical mental acts in different substances is irrational; a second substance within the same one is foolish.
- Commentary on John 20.207Origen · ca. 230–248 · Let them show a substance beyond these powers, better in the spiritual or worse in the earthy.
- Commentary on John 20.208Origen · ca. 230–248 · They may argue that like impressions can form on different substances, as one seal stamps gold and wax.
- Commentary on John 20.209Origen · ca. 230–248 · The seal comparison fails: one can still tell gold from silver though the stamp is alike.
- Commentary on John 20.210Origen · ca. 230–248 · Unless they can show such a difference, their claim is assertion without proof.
- Commentary on John 20.211Origen · ca. 230–248 · Heracleon also claims the devil has desires but no will.
- Commentary on John 20.212Origen · ca. 230–248 · Origen objects that the devil plainly wills evil.
- Commentary on John 20.213Origen · ca. 230–248 · Heracleon says Jesus spoke to psychics, sons of the devil by adoption, not by nature.
- Commentary on John 20.214Origen · ca. 230–248 · Heracleon: they become the devil's children by loving and doing his desires.
- Commentary on John 20.215Origen · ca. 230–248 · Heracleon distinguishes children by nature, by disposition, and by desert.
- Commentary on John 20.216Origen · ca. 230–248 · Heracleon offers no Scriptural support for his distinction.
- Commentary on John 20.217Origen · ca. 230–248 · Paul's “by nature children of wrath” refutes Heracleon's distinction.
- Commentary on John 20.218Origen · ca. 230–248 · Heracleon: they are called the devil's children because they became like him by their works.
- Commentary on John 20.219Origen · ca. 230–248 · Better to say that all the devil's children become so by their works, not by nature.
- Commentary on John 20.252Origen · ca. 230–248 · Origen does not read this as describing the devil's nature; Heracleon does, saying his nature is from error and ignorance.
- Commentary on John 20.253Origen · ca. 230–248 · Heracleon says the devil can never speak truth by nature, and takes “his father” to mean his nature, made of error.
- Commentary on John 20.254Origen · ca. 230–248 · Heracleon's view would excuse the devil; in fact all who still sin, like the devil, have not stood in the truth.
- Commentary on John 20.262Origen · ca. 230–248 · Lying spirits are liars from the devil by wickedness, not by substance.
- Commentary on John 20.270Origen · ca. 230–248 · Or believing in his miracles but not that he is the Son of the Creator.
- Commentary on John 20.271Origen · ca. 230–248 · Or believing in Christ's Father but not in the Creator.
- Commentary on John 20.286Origen · ca. 230–248 · Discerning the one true teaching among many requires the skill of a practiced “money changer.”
- Commentary on John 20.287Origen · ca. 230–248 · The heretics of “natures” use this verse to claim some are God's sons by nature.
- Commentary on John 20.288Origen · ca. 230–248 · John 1:12 shows that receiving the light gives only the power to become God's children; one becomes “of God” later and then hears his words.
- Commentary on John 20.290Origen · ca. 230–248 · No one is God's son from the start, as Paul's “children of wrath” and Jesus' “that you may become sons” show.
- Commentary on John 20.291Origen · ca. 230–248 · If even Paul was by nature a child of wrath, so was everyone.
- Commentary on John 20.292Origen · ca. 230–248 · One hears God's words by becoming his son through love of enemies, not by nature.
- Commentary on John 20.295Origen · ca. 230–248 · If “hearing” is mere assent, then short-lived believers would be of God.
- Commentary on John 20.296Origen · ca. 230–248 · If “hearing” means keeping every commandment, the Valentinians cannot claim to be sinless sons of God.
- Commentary on John 20.297Origen · ca. 230–248 · If “hearing” means understanding, let them show anyone who understands all the New Testament.
- Commentary on John 20.300Origen · ca. 230–248 · So no one is a son of Gehenna by nature, and not all are so equally.
- Commentary on John 20.358Origen · ca. 230–248 · Heracleon says the one who judges is not the Father but Moses, the Lawgiver, the king's avenger.
- Commentary on John 20.359Origen · ca. 230–248 · Heracleon identifies the judge as Moses the lawgiver.
- Commentary on John 20.360Origen · ca. 230–248 · Heracleon asks himself why Jesus does not claim all judgment.
- Commentary on John 20.361Origen · ca. 230–248 · Heracleon answers that the judge acts as the servant doing Christ's will.
- Commentary on John 20.362Origen · ca. 230–248 · Heracleon cannot show that judgment belongs to the Demiurge, for Scripture gives it to the Son.
- Commentary on John 20.413Origen · ca. 230–248 · The Jews dropped to the lower sense; perhaps death can also be heard, smelled, and touched, as life is by the apostles.
- Commentary on John 28.179Origen · ca. 230–248 · The Valentinians say God's scattered children are their “spirituals,” contrary to Paul's description of the spiritual man.
- Commentary on John 28.180Origen · ca. 230–248 · Whoever does not judge all things is not yet spiritual.
- Commentary on John 28.181Origen · ca. 230–248 · Whoever is judged by another is not yet spiritual.
- Commentary on John 28.182Origen · ca. 230–248 · One becomes spiritual; one is not born so.
- Commentary on John 28.183Origen · ca. 230–248 · God's scattered children may be the righteous already in God, patriarchs, prophets, and other elect.
- Commentary on John 28.190Origen · ca. 230–248 · As heretics twist Scripture's holy sense, so the council misheard Caiaphas' true prophecy and plotted to kill Jesus.
- Commentary on John 32.60Origen · ca. 230–248 · Heretics too teach destructive things while claiming reverence for Jesus.
- Commentary on John 32.190Origen · ca. 230–248 · Denying that one God is author of both Law and Gospel means lacking faith's chief article.
- Commentary on John 32.191Origen · ca. 230–248 · Denying the virgin birth means lacking something essential to full faith.
- Commentary on John 32.192Origen · ca. 230–248 · Denying Christ's real humanity also falls short of full faith.
- Commentary on John 32.193Origen · ca. 230–248 · Denying the Son's divine subsistence also falls short of full faith.
- Commentary on John 32.214Origen · ca. 230–248 · Just as receiving Christ's messengers means receiving God, receiving the Antichrist's messenger means receiving the evil one.
- Commentary on John 32.215Origen · ca. 230–248 · Like good money-changers, believers must test teachers and reject false ones.
- Commentary on John 32.217Origen · ca. 230–248 · Receive Christ's messengers and never an apostle of the Antichrist; the next text is John 13:21.
- Commentary on John 32.246Origen · ca. 230–248 · Origen argues that Judas was not by nature beyond salvation.
- On Prayer 5.1Origen · ca. 233–234 · Almost no one who believes in God's providence rejects prayer, but some heretics who reject baptism and the Eucharist have been persuaded that one should not pray.
- On Prayer 24.5Origen · ca. 233–234 · The Lord's Prayer uses imperatives that express wishes; Origen refutes Tatian, who wrongly took God's “Let there be light” as a prayer rather than a command.
- On Prayer 27.6Origen · ca. 233–234 · Simple but sound teaching is better than brilliant teaching that denies that the Father of Jesus gave the law and the prophets; we should ask the Father for the living bread.
- On Prayer 29.10Origen · ca. 233–234 · Even reading Scripture is a temptation: many have misread it and invented a false Father or Son, worshiping a figment instead of the true God.
- On Prayer 29.12Origen · ca. 233–234 · Paul says God “gave up” sinners to their desires; this refutes those who divide the Godhead into a just God of the law and a merely good Father who never judges.
- On Prayer 29.13Origen · ca. 233–234 · God governs each free soul toward its eternal life, sometimes letting sinners have their fill of sin so that they come to hate it, as he gave Israel quail until they loathed it.
- Homily on Luke 1Origen · ca. 233–250 · Luke’s “many have tried” shows that many gospels were written but the church receives only four; true sight of the Word belongs to faith, and every lover of God is a “Theophilus.”
- Homily on Luke 7Origen · ca. 233–250 · At Mary’s visit the unborn Christ sanctifies John and fills Elizabeth with the Spirit; Origen rejects the claim that Mary married Joseph after Jesus’ birth and urges the catechumens to persevere.
- Homily on Luke 14Origen · ca. 233–250 · Christ’s circumcision and presentation were for our sake; “their purification” leads Origen to distinguish the “defilement” of bodily birth from sin, to explain the baptism of infants by it, and to speak of Mary’s womb as opened only at Christ’s birth.
- Homily on Luke 16Origen · ca. 233–250 · Simeon’s “fall and rising” answers those who reject the Creator as cruel, for the same is said of Christ; in each believer the evil must fall so that the good may rise.
- Homily on Luke 17Origen · ca. 233–250 · Joseph is called Jesus’ father for the sake of the genealogy; the “fall and rising” happen in the same person; Christ is a sign spoken against by heretics; the sword in Mary’s soul is doubt at the passion; and Anna is held up as a model of widowhood, with remarriage said to exclude from the kingdom though not from salvation.
- Homily on Luke 18Origen · ca. 233–250 · Christ, who had emptied himself, is “filled with wisdom” even as a child; he is found not among kinsfolk but in the temple among the teachers, and his calling the temple his Father’s refutes those who separate the Creator from the Father of Jesus.
- Homily on Luke 20Origen · ca. 233–250 · Jesus’ words about being in his Father’s things refute the heretics and show that the true temple is the souls and churches that belong to the Father; his subjection to Joseph and Mary teaches obedience to parents and to the church’s clergy, and his growth in wisdom calls us to spiritual maturity.
- Homily on Luke 25Origen · ca. 233–250 · The people’s suspicion that John was the Christ shows the danger of love without measure, seen also in excessive claims made for Paul and for Origen himself; God alone is to be loved with the whole heart, and Christ is loved in the Father and the Father in him.
- Homily on Luke 29Origen · ca. 233–250 · Jesus was full of the Spirit beyond all others; the devil’s stone offered as bread stands for heretical doctrine; and Christ, tempted as man, now no longer subject to death, is God, and believers who become like him will become divine.
- Homily on Luke 31Origen · ca. 233–250 · The devil quotes Ps 91 against Christ, as heretics misuse Scripture, though the psalm speaks of the saints, not of Christ, and its next verse promises that the righteous will trample the devil.
- Homily on Isaiah 7Origen · ca. 235–250 · Origen expounds Isa 8:18–20: all believers are Christ's little children, even the prophets and apostles knew only in part, and Christians must not seek ventriloquists and demons, or teachers who speak from the belly, but the Law and the Word made flesh.
- Homily on Isaiah 8Origen · ca. 235–250 · Origen reads the idols of Jerusalem and Samaria as the hidden idols of sin in church members and heretics, and the boastful king of Assyria as the devil, whom Christians resist by standing firm on Christ the rock.
- Homily on 1 Samuel 1.13Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · We may speak lofty things only of the Father, the Son, and the Holy Spirit; pagans with many gods and heretics who invent a higher god than the Creator “multiply lofty things.”
- Homilies on Exodus 2.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The two midwives figure rational and moral learning, or better the law and the Gospels, which teach the fear of God, build up the churches, and nourish only virtue.
- Homilies on Exodus 3.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · God opens the mouths, ears, and eyes of the saints, as the devil opens the mouths of liars and heretics; only one who meets Moses on the mountain, in the law's spiritual sense, has his mouth opened by God.
- Homilies on Exodus 6.9Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · “Let them become like a stone” refutes those who teach evil natures or a cruel Creator, and foretells a temporary hardening of Israel until the Gentiles come in; Christ redeemed with his blood those whom the devil had bought with the coin of sin.
- Homilies on Exodus 8.6Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Against heretics who reject a God who punishes children for their fathers' sins, Origen reads the “fathers” as the devil and his angels and the “children” as those they beget through sin, whom God chastises in this life so that they may be purified for the age to come.
- Homilies on Ezekiel 1.1Origen · ca. 238–250 (Jerome's translation in the 380s) · Origen opens by arguing that God mingles mercy with punishment, as the righteous shared the exile to help the sinners and as Joseph’s story shows.
- Homilies on Ezekiel 1.4Origen · ca. 238–250 (Jerome's translation in the 380s) · Ezekiel, called “son of man” and seeing the heavens opened at thirty, is a type of Christ, whose true birth Origen defends against those who call it a phantom.
- Homilies on Ezekiel 1.7Origen · ca. 238–250 (Jerome's translation in the 380s) · Many heavens were opened so that the angels, following Christ’s descent, might come down to serve the salvation of believers.
- Homilies on Ezekiel 1.11Origen · ca. 238–250 (Jerome's translation in the 380s) · The many elements of the vision are deep mysteries; truths about God must be spoken with care, and the Church, like a net or a threshing floor, holds good and bad until Christ’s judgment.
- Homilies on Ezekiel 1.12Origen · ca. 238–250 (Jerome's translation in the 380s) · The “spirit taking away” removes evils from the soul, as the prophetic word roots up false teaching before it builds and plants.
- Homilies on Ezekiel 2.2Origen · ca. 238–250 (Jerome's translation in the 380s) · False prophets today are teachers, heretics or even churchmen, who read their own ideas into Scripture; Origen asks his hearers to judge his own preaching like expert money-changers.
- Homilies on Ezekiel 2.4Origen · ca. 238–250 (Jerome's translation in the 380s) · False teachers are like foxes in deserted places, finding room only where Christ is absent, and unable to stand firm on the rock.
- Homilies on Ezekiel 2.5Origen · ca. 238–250 (Jerome's translation in the 380s) · False teachers gather schismatic flocks and claim apostolic tradition, but have not risen with Christ; they will be excluded from God’s people and the land of promise.
- Homilies on Ezekiel 3.4Origen · ca. 238–250 (Jerome's translation in the 380s) · God threatens to tear apart the pillows, that is, the soft teachings of heretics such as the Valentinians and Basilideans, who even permit denial under persecution.
- Homilies on Ezekiel 3.5Origen · ca. 238–250 (Jerome's translation in the 380s) · God will tear away the veils of flattering teaching and free his people through a strict life, for no one can love both pleasure and God.
- Homilies on Ezekiel 3.6Origen · ca. 238–250 (Jerome's translation in the 380s) · The false prophetesses strengthened the wicked so that none would turn from evil; God will silence their divinations and free his people.
- Homilies on Ezekiel 6.8Origen · ca. 238–250 (Jerome's translation in the 380s) · God raised Jerusalem from her blood and adorned her youth; her “breasts” and “time” require allegory, and the “time of those who turn aside” is the age when angels of God or of Satan come to the soul.
- Homilies on Ezekiel 6.11Origen · ca. 238–250 (Jerome's translation in the 380s) · Jerusalem’s harlotry with every passer-by is the soul’s yielding to each vice, and her stitched idols are heretical teachings patched together from scraps of Scripture.
- Homilies on Ezekiel 7.1Origen · ca. 238–250 (Jerome's translation in the 380s) · The list of Jerusalem’s sins instructs us, like slaves watching a master’s discipline, not to repeat them, lest we too be shut out of God’s promises.
- Homilies on Ezekiel 7.2Origen · ca. 238–250 (Jerome's translation in the 380s) · The temple vessels melted into male images signify the words of Scripture twisted into false meanings.
- Homilies on Ezekiel 7.3Origen · ca. 238–250 (Jerome's translation in the 380s) · Heretics of good life are the more dangerous, dressing false teaching in virtue; hearers should judge teachers by their doctrine, not their lives, and imitate Christ alone.
- Homilies on Ezekiel 7.4Origen · ca. 238–250 (Jerome's translation in the 380s) · The oil, incense, and bread set before idols are prayer, baptismal teaching, and the Scriptures, misused by heretics such as Marcion, Valentinus, and Basilides.
- Homilies on Ezekiel 7.5Origen · ca. 238–250 (Jerome's translation in the 380s) · Jerusalem sacrificing her children figures heretics who lead astray those born in the Church, a crime beyond all their other sins.
- Homilies on Ezekiel 7.7Origen · ca. 238–250 (Jerome's translation in the 380s) · The soul’s natural gifts make it beautiful, but heretical teaching corrupts it; and spiritual, like bodily, immorality varies in degree.
- Homilies on Ezekiel 8.1Origen · ca. 238–250 (Jerome's translation in the 380s) · As teachers establish their hearers in good or evil, God would have established Jerusalem in good, but she, like a shameless harlot, sinned openly and refused correction.
- Homilies on Ezekiel 8.2Origen · ca. 238–250 (Jerome's translation in the 380s) · The brothel at the head of every way is heresy that builds on the opening words of Moses and the prophets to snare beginners; the base in every street is pagan, loose living.
- Homilies on Ezekiel 9.1Origen · ca. 238–250 (Jerome's translation in the 380s) · Sin multiplies and divides while virtue unites; Jerusalem’s sisters, Samaria and Sodom, stand for heresy and paganism, which become the sinful believer’s kin.
- Homilies on Ezekiel 10.2Origen · ca. 238–250 (Jerome's translation in the 380s) · God will restore Sodom (the Gentiles) first, Samaria (the heretics) second, and sinful Jerusalem (unfaithful believers) last; punishment is measured to sin, and anger is not in God but is provoked by sinners.
- Homilies on Ezekiel 10.3Origen · ca. 238–250 (Jerome's translation in the 380s) · Sodom and Samaria, figures of the sinful and heretical soul, are restored only after ages of punishment; how much longer, then, for the sinner who was Jerusalem?
- Homilies on Ezekiel 13.2Origen · ca. 238–250 (Jerome's translation in the 380s) · God laments even the fallen prince of Tyre; believers are called to rise to the place from which such powers fell, receiving Christ’s seal and the soul’s true beauty, and must beware of falling through pride.
- Homilies on Ezekiel 13.4Origen · ca. 238–250 (Jerome's translation in the 380s) · Sidon’s “hunters” are those who lure hearers from the Church; Pharaoh’s rivers are heretical teachings, while Christ is the river that gladdens the city of God.
- Homilies on Joshua 7.7Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Achan’s “tongue of gold” is the eloquence of pagan philosophy and poetry, which heretics such as Valentinus, Basilides, and Marcion brought into the church; the “pure” bracelets are works without God, as a merely human Christ would be.
- Homilies on Joshua 10.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Against heretics who call Joshua inhumane for enslaving the Gibeonites, Origen answers that he judged by the measure of their faith: Rahab believed wholly and was received, while the Gibeonites came by fraud with a faith without works.
- Homilies on Joshua 11.6Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Joshua’s slaying of the kings does not teach cruelty, as heretics claim, but signifies Christ’s slaying of the powers that reign through sin within us.
- Homilies on Joshua 12.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Against heretics who reject the Old Testament, Origen argues that Joshua’s conquest of Canaan figures the Christian’s war against the spiritual powers that occupy the kingdom of heaven.
- Homilies on Joshua 12.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Christ himself commands that the kingdom of heaven be taken by force; the kings of Makkedah, Lachish, and Libnah figure spiritual enemies and vices, and the soldiers of Jesus must return unwounded and without boasting.
- Homilies on Joshua 12.3Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Marcion, Valentinus, and Basilides, reading the wars of Joshua literally, posited a cruel creator God; Origen prays instead to trample the spirits of vice and to give the glory to Christ’s cross.
- Homilies on Joshua 14.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · From the meanings of their names, the kings allied with Jabin (“understanding”) of Hazor (“court”) are read as the devil and the powers that deceive souls by bitterness, false hearing, fleeting goods, great and small sins, ambush, and heresy; they will be wholly destroyed at the end of the age.
- Homilies on Joshua 18.3Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Caleb asks for the mountain of fortified cities, figures of the doctrines of philosophers and heretics that the wise teacher overthrows, and receives Hebron with the tombs of the patriarchs and their wives.
- Homilies on Joshua 21.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The Jebusites, “tramplers,” are those who learn the church’s mysteries and then turn against it; the Canaanites left in Ephraim are the unstable who trouble the fruitful; inwardly, both are evil and wandering thoughts that must be driven out of the heart daily.
- Homilies on Judges 1.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Each person has in himself either the days of Jesus, lit by Christ the true light, or evil days lit by the false light of the devil.
- Homilies on Judges 8.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Midian ("outside judgment") and Amalek ("a people licking up") are joined by the "sons of the East," the heretics who bear Christ's name yet attack his church.
- Homilies on Leviticus 3.8Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The ram bought with the holy shekel is Christ, acquired by one's own riches of wisdom and above all by a sincere and approved faith, free of heresy, which alone obtains remission of sins.
- Homilies on Leviticus 4.5Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · To 'find perdition' is what heretics do in searching Scripture for their doctrines; sins outside holy things need a ram at an unnamed price, sold by the prophets and apostles, whose price is study, vigils, and obedience.
- Homilies on Leviticus 4.8Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Christ is the one sacrifice whose flesh sanctifies all who touch it in faith, as the woman with the flow of blood did; only 'males', mature souls, may eat it, and only within the church, not among schismatics.
- Homilies on Leviticus 5.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Read literally, the laws of sacrifice would hinder Christianity; read spiritually, they make the hearer a Jew inwardly, and the heretics who reject them fail to see that Scripture, like the world, has body, soul, and spirit.
- Homilies on Leviticus 5.10Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The three uncleannesses that bar eating sacred flesh signify sound teaching corrupted by error (such as denying the resurrection of the flesh), receiving the mysteries before purification, and defilement through companionship with sinners.
- Homilies on Leviticus 8.9Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Leprosy of the head signifies having someone other than Christ as head, such as Epicurus; leprosy of the beard, boyish defeat by sin; and a woman with a leprous head, a soul following an unclean teacher like Marcion or Valentinus.
- Homilies on Leviticus 13.4Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Each loaf of 'two tenths' figures the confession of Father and Son as one substance yet two distinct persons, against heretics who separate them; the twelve loaves stand for the orders of rational creation.
- Homilies on Leviticus 14.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The blasphemer of mixed descent figures the heretic who keeps the letter of Scripture but rejects its spiritual sense and so curses the Creator; slander against God or neighbour excludes from the kingdom.
- Homilies on Numbers 7.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Miriam's leprosy warns against slander, and those who disparage Moses, whether Jews, heretics who reject the law, or carnal readers of Scripture, are lepers in the soul.
- Homilies on Numbers 9.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The censers of Korah's rebels, hammered into plates for the altar, teach that scriptural truths found in heretics' words are not to be discarded, and that heresy, set beside the church's faith, makes the truth shine more clearly.
- Homilies on Numbers 9.4Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Against heretics who say the God of the law is just but not good, Origen points to Moses and Aaron praying for their enemies, and teaches that the law understood spiritually is always a new testament.
- Homilies on Numbers 12.3Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The princes and kings who dug the well are the prophets and apostles who uncovered Christ beneath the letter, and Israel's stages from the well signify the soul's journey through gifts, God's grace, and dying with Christ to the heights of blessedness.
- Homilies on Numbers 19.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Amalek, “the beginning of the nations,” is the invisible power that first turned men to idolatry; it is his seed, false teaching, that will perish, not the people, which answers those who call the God of the law cruel.
- Homilies on Numbers 19.3Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The Kenite, safe if he nests in the rock that is Christ, signifies the church member who must beware the cunning of heretics, lest he be handed over to the “Assyrians” for correction, as Paul handed blasphemers over to Satan.
- Homilies on Numbers 25.4Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · Spiritually, the few soldiers are those in the church who fight sin and false doctrine with prayer, fasting, and the word, sharing their spoils with the quieter faithful; the numbers fifty and five hundred are holy, the latter more perfect.
- Homilies on Numbers 27.2Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The list of stations, written by the word of the Lord, must profit us; it signifies both the soul’s progress from paganism to the knowledge of God and its passage through the “many dwellings” after death, Christ being the door to each.
- Homilies on Psalms 36-38 2.6Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The promise to the meek in Ps 37:11 shows that Christ’s beatitude was already spoken in the old Scriptures, against the Valentinians; the meek delight in the abundance of peace, while the sinner who gnashes at the righteous awaits his day.
- Homilies on Psalms 36-38 3.10Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The righteous will not be shamed at the judgment and will be satisfied in the famine of the word of God; the honors of the wicked vanish like smoke; the sinner “borrows and does not repay” when he hears God’s word and does not do it, while heretics lend counterfeit coin.
- Homilies on Psalms 36-38 4.1Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · From Moses “going aside” to see the burning bush, Origen teaches that one must pass beyond worldly things and each vice to see the “great sight” of God; the Lord directs our steps on the middle way, Christ, so that we turn neither to the left with literalist heretics nor to the right with those who abandon the apostolic rule of truth.
- Homilies on Psalms 36-38 5.5Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · The righteous will see sinners perish; the exalted ungodly vanish for one who “passes by” in mind from the visible and temporal to the eternal, and the heretics who set another God above the Creator vanish when the letter of the law is passed over for its spiritual sense.
- Homilies on Psalms 36-38 7.8Origen · ca. 238–250 (Rufinus's translation ca. 400–410) · No one in this life escapes hatred, since even God and Christ are hated; what matters is to be hated unjustly, like the prophets and Christ, and not for one’s own sins.
- Homilies on Jeremiah 1.16Origen · ca. 240 · God's word first uproots and demolishes sin and then builds and plants, just as “I will kill and make alive” describes conversion, not cruelty, as the heretics claim.
- Homilies on Jeremiah 4.4Origen · ca. 240 · Israel's fall should make us fear, since God is both kind and severe; the “high mountains” and “leafy trees” of Israel's idolatry are pride, like the Pharisee's, and the attractive but fruitless words of heretics.
- Homilies on Jeremiah 5.14Origen · ca. 240 · Circumcision of the heart must be “to God”: philosophers and heretics discipline themselves by false teachings, but only the church's sound teaching removes the uncleanness we are born with.
- Homilies on Jeremiah 9.1Origen · ca. 240 · The Word who came to Jeremiah is the same Christ who was incarnate, so the God of the law and the gospel is one; the “men of Judah” addressed are Christians, since Christ is the true Judah of Jacob's blessing.
- Homilies on Jeremiah 10.5Origen · ca. 240 · The heretics who blaspheme the Creator, like Marcion, Basilides, and Valentinus, seem to flourish and have many followers, but they name Jesus without having him; God's punishments are meant to purify.
- Homilies on Jeremiah 11.3Origen · ca. 240 · Belonging to the clergy (“the lot”) saves no one: many presbyters will perish and many lay people be saved; the higher one's office, the more is required, as Christ's parable of the steward shows.
- Homilies on Jeremiah 12.5Origen · ca. 240 · Against heretics who call the Creator cruel, Origen compares God to a judge who does not pardon a murderer and a surgeon who must cut: punishment, including in church discipline, serves the good of the whole.
- Homilies on Jeremiah 15.6Origen · ca. 240 · “Cursed is he who hopes in man” condemns those who hold that Christ was a mere man; Christians hope in him as God's Wisdom and Word, and must not put their trust in bodily strength or influential friends.
- Homilies on Jeremiah 16.9Origen · ca. 240 · Men make gods not only of statues but of their own invented doctrines, like the founders of philosophical schools and heresies, who worship the works of their own minds; God reveals his power against them in Christ's coming.
- Homilies on Jeremiah 17.2Origen · ca. 240 · The partridge that gathers eggs it did not lay is the devil, who through heretics like Valentinus, Marcion, and Basilides gathers believers who belong to God.
- Homilies on Jeremiah 18.9Origen · ca. 240 · The three waters of the text, from the rock, from Lebanon, and driven by the wind, are Christ, the Father, and the Holy Spirit; Jews, heretics, and despisers of prophecy each fail to drink because they thirst for only one or two, and God never withdraws from us, but we from him.
- Homilies on Jeremiah 19.12Origen · ca. 240 · Pashhur struck the prophet as Ananias had Paul struck; today the Ebionites strike Paul with blasphemy, and Christ is still scourged and spat upon whenever his teaching is reviled by Jews, pagans, and unbelievers.
- On the Trinity 10Novatian · ca. 240–250 · The heretics' Christ, who rejects the Old Testament and comes only in appearance, is a fiction; the true Christ took real flesh from Mary, died, and rose in that body as the pattern of our resurrection.
- On the Trinity 11Novatian · ca. 240–250 · Against those who say Christ was only a man, Scripture shows him both man and God: his weaknesses prove his humanity, and his mighty works and titles prove his divinity.
- On the Trinity 12Novatian · ca. 240–250 · Hosea, Isaiah, and Habakkuk speak of God saving, coming, and working signs, which Christ fulfilled; so those who call Christ a mere man must either confess him God the Son or fall into Sabellianism.
- On the Trinity 14Novatian · ca. 240–250 · A series of questions shows that a mere man could not have made the world, come from heaven, be present everywhere when called upon, be the object of hope, precede John the Baptist, or give life as the Father does.
- On the Trinity 15Novatian · ca. 240–250 · Christ's sayings that he came from above, proceeded from God, gives immortality, existed before Abraham, and is one with the Father prove him God, yet the Son and not the Father.
- On the Trinity 16Novatian · ca. 240–250 · Christ's promises of eternal life to believers, the Paraclete's receiving from him, his joining himself to the Father as object of faith, and his glory before the world prove him God, not a mere man or only predestined.
- On the Trinity 18Novatian · ca. 240–250 · The God who appeared to Abraham at Mamre and the Angel who spoke to Hagar, called both angel and God, cannot be the invisible Father or a mere angel; he is the Son, who accustoms human eyes to see God.
- On the Trinity 20Novatian · ca. 240–250 · If angels, unjust judges, and Moses can be called “gods” without blasphemy, much more can Christ, who is Lord over them all and received the divine name without measure.
- On the Trinity 21Novatian · ca. 240–250 · Christ's power to raise his own body, his title “firstborn of all creation,” and his putting off and on of the flesh show that the Word who took up a man is both God and man.
- On the Trinity 22Novatian · ca. 240–250 · Philippians 2 shows Christ in the form of God, obedient to the Father, emptying himself by taking a servant's form and receiving the name above every name; a mere man is not emptied by being born, so Christ is God.
- On the Trinity 23Novatian · ca. 240–250 · Even heretics who call Christ the Father, or who deny his flesh, testify by their error to his evident divinity; the Scriptures show him God as the Son and man as the Mediator who unites God and man.
- On the Trinity 24Novatian · ca. 240–250 · Heretics use Luke 1:35 to identify the man born of Mary with the Son of God; but its “also” shows that the Son of God is principally the Word who came down, and that the man he took up became Son of God by union with him.
- On the Trinity 25Novatian · ca. 240–250 · To the objection that if Christ is God then God died, Novatian answers that only the man in Christ died: as death cannot kill even the soul, much less can it touch the divinity of the Word.
- On the Trinity 26Novatian · ca. 240–250 · Against those who say Christ is the Father because he is God, many texts show the Son as a second person after the Father, sent by him, obedient to him, and receiving all things from him.
- On the Trinity 27Novatian · ca. 240–250 · “I and the Father are one” means one in concord, not one person: Christ says “one thing,” “we are,” and calls himself the Son sanctified and sent by the Father, as Paul and Apollos are two yet one.
- On the Trinity 28Novatian · ca. 240–250 · “He who has seen me has seen the Father” does not make Christ the Father: Scripture speaks of the certain future as done, and whoever sees the Son, the Father's image, is on the way to seeing the invisible Father.
- On the Trinity 29Novatian · ca. 240–250 · The rule of faith next requires belief in the Holy Spirit, promised by the prophets and given by Christ, who adorns the church with gifts, gives the new birth in baptism, sanctifies believers, and guards the church's truth.
- On the Trinity 30Novatian · ca. 240–250 · Both Sabellians and adoptionists err by thinking “one God” excludes Christ's divinity; but as calling Christ Lord, Paul teacher, and Christ good does not undo the one Lord, Teacher, and Good, so Christ's being God does not undo the one God.
- Commentary on the Song of Songs 1.96Origen · ca. 240–245 (Rufinus's translation ca. 410) · There are good and bad wines, that is, doctrines, as the Rechabites' refusal shows; the Bridegroom's teaching surpasses even the good wine of the law and prophets.
- Commentary on the Song of Songs 2.158Origen · ca. 240–245 (Rufinus's translation ca. 410) · The church already existed in the saints before Christ, who loved her and came to her; angels and prophets ministered to her, as at Mamre and the burning bush, where the angel is the Lord himself, against heretics who belittle the God of the law.
- Commentary on the Song of Songs 3.178Origen · ca. 240–245 (Rufinus's translation ca. 410) · Christ, not perfected as a flower under the law, became a lily among the Gentiles, clothed by the Father in sinless flesh, and his Church becomes a lily among thorns.
- Commentary on the Song of Songs 3.179Origen · ca. 240–245 (Rufinus's translation ca. 410) · The daughters among whom the Bride is a lily are heretics who once believed; for each soul Christ is a flower or a lily according to its progress.
- Commentary on the Song of Songs 3.181Origen · ca. 240–245 (Rufinus's translation ca. 410) · The trees of the wood are the angels behind the heresies and their barren doctrines; the Church and the soul rest in the shade of the Son of God.
- Commentary on the Song of Songs 3.234Origen · ca. 240–245 (Rufinus's translation ca. 410) · Israel's final calling will be by faith, not law; the Church walks veiled under Christ's shadow until the age to come, and her voice of true faith is sweet, unlike the heretics'.
- Commentary on the Song of Songs 3.236Origen · ca. 240–245 (Rufinus's translation ca. 410) · Angels help the soul discern and expel evil thoughts while they are small, as Judas failed to do with his love of money; applied to the Church, teachers must refute heresies at their beginning.
- Commentary on the Song of Songs 3.237Origen · ca. 240–245 (Rufinus's translation ca. 410) · Heresies must be refuted early before they spread; Origen gathers the Scripture passages about foxes (Psalm 63, the Gospels, Samson).
- Commentary on the Song of Songs 3.238Origen · ca. 240–245 (Rufinus's translation ca. 410) · After citing Samson and Nehemiah, Origen interprets Psalm 63: false teachers who read Scripture carnally descend to the depths and become the portion of the demons, the foxes.
- Commentary on the Song of Songs 3.239Origen · ca. 240–245 (Rufinus's translation ca. 410) · Those deceived by false teachers become the foxes' portion; Samson tying the foxes' tails figures the true teacher turning heretics' contradictory arguments against them.
- Commentary on the Song of Songs 3.240Origen · ca. 240–245 (Rufinus's translation ca. 410) · The foxes threatening the wall in Nehemiah are worldly wise men scorning the unlearned Gospel; the Bridegroom's friends and the Church's teachers must catch the foxes while small, as Psalm 137 dashes Babylon's little ones.
- Commentary on the Song of Songs 3.241Origen · ca. 240–245 (Rufinus's translation ca. 410) · 'Little' may refer to the vineyards: beginning souls can be harmed by evil thoughts and false teachers, but are safe once good teachers cast the foxes out.
- On the Singleness of Clerics 13Anonymous · 3rd cent. (disputed) · The objection that men and women should not then even worship together is heretical sophistry; women have their proper places with family and in church, but not in a cleric's house.
- On the Singleness of Clerics 25Anonymous · 3rd cent. (disputed) · Christ and the apostles accepted women's service only briefly and for teaching, to forestall heretics who condemn marriage, not to license cohabitation.
- Against Celsus 1.57Origen · ca. 248 · Jesus is Son of God in a unique sense, the source of all adoption; the would-be messiahs Theudas, Judas the Galilean, Dositheus, and Simon Magus all came to nothing, as Gamaliel foresaw.
- Against Celsus 1.69Origen · ca. 248 · Christ truly took a human body, born of a woman and tempted like us but without sin; Celsus's objection rests on his belief in the Panthera story.
- Against Celsus 2.1Origen · ca. 248 · Celsus's Jew accuses Jewish Christians of abandoning the law, but Jewish believers such as the Ebionites keep it, as Peter did for a long time and as Paul did among Jews.
- Against Celsus 2.3Origen · ca. 248 · Jewish Christians like Paul constantly appeal to the law, reading it spiritually; Celsus, writing as an enemy, did not trouble to distinguish the different groups.
- Against Celsus 2.16Origen · ca. 248 · Origen answers Celsus that Jesus' death did not contradict his teaching, that his suffering and resurrection were real rather than apparent, and that he is immortal as the one risen from the dead.
- Against Celsus 2.27Origen · ca. 248 · Origen answers Celsus's charge that Christians rewrote the Gospels: only heretics such as the followers of Marcion and Valentinus did so, and they no more discredit Christianity than bad philosophers discredit philosophy.
- Against Celsus 3.10Origen · ca. 248 · Origen answers Celsus's claim that Christians were few and united at first: even then crowds of thousands, including women and children, followed Jesus, and being few says nothing about unwillingness to persuade all.
- Against Celsus 3.11Origen · ca. 248 · Origen replies that Christians disagreed from the beginning, as the apostolic dispute over Gentile believers and Paul's letters show, so divisions are not a later corruption caused by numbers.
- Against Celsus 3.12Origen · ca. 248 · Origen answers Celsus's taunt about Christian divisions: every serious and useful discipline, such as medicine, philosophy, and Judaism, has its schools, so heresies are no argument against Christianity.
- Against Celsus 3.13Origen · ca. 248 · Origen cites Paul's word that heresies must exist so that the approved may be revealed, and notes that Socrates' and Plato's schools also divided; groups like the Ophites and Cainites, who reject Jesus altogether, are not Christian at all.
- Against Celsus 4.2Origen · ca. 248 · Celsus mocks both Christians and Jews for expecting a divine judge to come to earth, but he never engages the actual prophecies about Christ; and Jews do not say the coming Messiah is God.
- Against Celsus 4.19Origen · ca. 248 · Christians hold that Christ's incarnation was real, not an illusion; yet even on Celsus's terms, a healing deception would not be absurd, since Christ came for sinners and enemies to make them God's friends.
- Against Celsus 5.54Origen · ca. 248 · Only heretics like Apelles, Marcion's pupil, say Jesus alone came from God; Celsus garbled his story of the fallen angels from the Book of Enoch, which the churches do not accept as divine Scripture.
- Against Celsus 5.61Origen · ca. 248 · Divisions among Christian sects no more discredit Christianity than rival schools discredit philosophy or medicine; Origen distinguishes the church from Valentinians, Gnostics, and the two kinds of Ebionites.
- Against Celsus 5.62Origen · ca. 248 · Celsus lists many sects, including Simonians, who are not Christians at all since they exalt Simon rather than Jesus, and others Origen has never even encountered.
- Against Celsus 5.63Origen · ca. 248 · Celsus says Christian sects curse and hate one another; true followers of Jesus bless those who revile them, try to win back those in error, and only avoid a persistent heretic, as Paul commands.
- Against Celsus 5.64Origen · ca. 248 · Celsus garbled Christian polemical terms, such as 'seared consciences' from 1 Timothy, and claims all sects quote 'the world is crucified to me'; as if Paul had written nothing else.
- Against Celsus 5.65Origen · ca. 248 · Not all sects quote Paul, since the Ebionites and Encratites reject him; Celsus next claims that Christianity's best ideas were said better by the philosophers, which Origen will answer in Book 6.
- Against Celsus 6.11Origen · ca. 248 · Celsus asks how a seeker could choose among rival Christian saviours, but Origen replies that only Jesus is preached worldwide as Son of God, while pretenders like Simon Magus, Dositheus, Theudas, and Judas the Galilean came to nothing.
- Against Celsus 6.23Origen · ca. 248 · For a deeper teaching on the soul's ascent Origen points to Ezekiel's temple gates, the heavenly Jerusalem of Revelation, and Israel's camps in Numbers, and insists Scripture never mentions seven heavens.
- Against Celsus 6.24Origen · ca. 248 · Celsus compares Mithraism with a Christian “diagram,” which Origen identifies as belonging to the obscure Ophite sect, a teaching he has never found anyone actually holding.
- Against Celsus 6.25Origen · ca. 248 · Origen describes the Ophite diagram, with its world-soul called Leviathan, and explains the biblical meaning of Gehenna, the Valley of Hinnom, as pointing to purifying punishment.
- Against Celsus 6.26Origen · ca. 248 · Origen says the deeper teaching on punishment is not for everyone, since most people need the simple fear of eternal punishment, and he refuses to defend the Ophite diagram, which no Christian holds.
- Against Celsus 6.27Origen · ca. 248 · Celsus invents a rite of the Christian “seal” and says Christians call the Creator accursed; Origen rejects this as slander like the old tales of child-eating and orgies spread about Christians.
- Against Celsus 6.28Origen · ca. 248 · Celsus confuses Christians with the Ophites, who side with the serpent against the Creator, curse Jesus, and cannot be called Christians at all.
- Against Celsus 6.29Origen · ca. 248 · Celsus accuses Christians of both honouring and cursing the Creator; Origen answers that Christians always worship the one God of the Jews, and that the resurrection body is not the same flesh and blood that was sown.
- Against Celsus 6.30Origen · ca. 248 · Origen compares Celsus's list of seven animal-faced ruling demons with the Ophite diagram he himself had seen, to show that these are not Christian teachings.
- Against Celsus 6.31Origen · ca. 248 · Origen quotes the passwords that the Ophites taught their members to say to each of the seven archons as the soul ascends through their gates.
- Against Celsus 6.32Origen · ca. 248 · Origen explains that he describes these Ophite teachings only to expose them, and that their archons mix names from magic with Hebrew names that all belong to the one God.
- Against Celsus 6.33Origen · ca. 248 · Origen describes more of the Ophite diagram, including a picture of the flaming sword guarding paradise, and says he has given their formulas to show how alien they are to Christianity.
- Against Celsus 6.34Origen · ca. 248 · Celsus mocks a jumble of sayings he attributes to Christians, including resurrection “from the tree” because Jesus was crucified and a carpenter; Origen says he is stringing together half-heard scraps from various sects.
- Against Celsus 6.35Origen · ca. 248 · Origen tries to trace Celsus's jumbled phrases to particular sects, such as the Valentinians' fallen Wisdom, and suspects Celsus invented some of them.
- Against Celsus 6.37Origen · ca. 248 · Celsus's jibe about a “cliff of life” fits only the inventors of the Ophite myths, not the Church, whose teachings are understood by those who give their lives to studying Scripture.
- Against Celsus 6.38Origen · ca. 248 · Origen describes further inscriptions in the Ophite diagram, such as circles labelled Father and Son, Love, Life, and Wisdom, to show that he knows it better than Celsus and rejects it.
- Against Celsus 6.51Origen · ca. 248 · Origen declines to repeat his earlier commentary on the six days and dismisses Celsus's jibes about the Creator borrowing light as attacks on heretical sects that Christians themselves reject.
- Against Celsus 6.52Origen · ca. 248 · Origen leaves aside the question of the world's origin and rejects as heretical, not Christian, the idea of a lower Creator to whom the high God lent his Spirit, which Celsus attacks.
- Against Celsus 6.53Origen · ca. 248 · Celsus confuses the church's arguments against Marcion with Christianity itself, and then charges Christians with making God the author of evil, a charge that applies equally to his own views.
- Against Celsus 6.74Origen · ca. 248 · Celsus rehearses Marcion's views and ridicules the idea of rival sons of rival gods fighting like quails, but Origen says such buffoonery only shows that Celsus lacks serious arguments.
- Against Celsus 7.2Origen · ca. 248 · Celsus claims that Christians who keep the God of the Jews can only fall back on prophecy, and Origen turns to defend the prophets.
- Against Celsus 7.25Origen · ca. 248 · Jesus' command to turn the other cheek is not opposed to the Old Testament, which already teaches it in Lamentations; the same God speaks in both.
- Against Celsus 7.40Origen · ca. 248 · Celsus confuses Christians with the Ophite sect, whose magical names for the doorkeepers of the heavens Christians reject; those sectarians do not die for their faith, as Christians do.
- Against Celsus 8.15Origen · ca. 248 · Celsus quotes an obscure “heavenly dialogue” claiming the Son of Man is lord of God; Origen replies that no Christian he knows says this, since the Son is inferior to the Father and rules only those who willingly obey him.
- Against Celsus 8.16Origen · ca. 248 · The sayings Celsus quotes come from another heresy, not from the church; Christians worship the Creator, not a new god invented as greater than him, and serve only the Son, the Word of God.
- Commentary on Matthew, Latin Series 13Origen · ca. 244–249 (Latin translation, 4th–5th century) · Christ's woes, like the law's curses, come from a good God for the correction of sinners, and whoever shuts others out of the kingdom shuts himself out.
- Commentary on Matthew, Latin Series 20Origen · ca. 244–249 (Latin translation, 4th–5th century) · “Scribes” and “Pharisees” figuratively are literalists and the self-righteous; the small observances of piety are seasonings of the weightier matters, and true cleanness begins within.
- Commentary on Matthew, Latin Series 26Origen · ca. 244–249 (Latin translation, 4th–5th century) · Jesus named Zechariah, not John, because the Pharisees did not kill John; God punishes a nation only when its sins reach full measure; figuratively, the prophets' tombs are the letter of Scripture, whose spiritual sense literalists and heretics kill.
- Commentary on Matthew, Latin Series 28Origen · ca. 244–249 (Latin translation, 4th–5th century) · Origen explains which prophets Jerusalem killed, citing books outside the canon with caution, and reads Christ's lament as his constant will in every generation to gather God's scattered children.
- Commentary on Matthew, Latin Series 30Origen · ca. 244–249 (Latin translation, 4th–5th century) · Figuratively, the saints intercede for the human temple; the sinner is a temple destroyed little by little; and the Old Testament's letter is a temple to be rebuilt more spiritually, while heresies sit in it like Antichrist.
- Commentary on Matthew, Latin Series 33Origen · ca. 244–249 (Latin translation, 4th–5th century) · The many who come saying “I am the Christ” are above all false interpretations of Scripture and feigned virtues; doctrinal error, even among churchmen, is worse than moral failure, and every counterfeit of truth or virtue is Antichrist.
- Commentary on Matthew, Latin Series 35Origen · ca. 244–249 (Latin translation, 4th–5th century) · Figuratively, the battles and reports of battles are the conflicts of heresies and philosophies that the advanced Christian must hear and discern without alarm before the Word's glorious coming into the soul.
- Commentary on Matthew, Latin Series 38Origen · ca. 244–249 (Latin translation, 4th–5th century) · Figuratively, the wars among nations are rival heresies, the famines a lack of understanding in reading Scripture, and the pestilences the teachings of Marcion, Valentinus, and Basilides, which the one awaiting Christ's coming in the soul must see without harm.
- Commentary on Matthew, Latin Series 39Origen · ca. 244–249 (Latin translation, 4th–5th century) · Persecutions and the preaching of the Gospel to all nations are still to be fully completed before the end, since many peoples have not yet heard it; figuratively, the one advancing to perfection suffers tribulations and false teachings, and is saved by holding to the apostolic tradition.
- Commentary on Matthew, Latin Series 42Origen · ca. 244–249 (Latin translation, 4th–5th century) · Spiritually, the holy place is Scripture, in which the false word of heresy stands as the abomination of desolation; the reader must flee from the letter to the mountains of spiritual sense and not turn back to what he has left.
- Commentary on Matthew, Latin Series 43Origen · ca. 244–249 (Latin translation, 4th–5th century) · Spiritually, the pregnant and nursing are souls in whom the word is still immature and who are easily seduced by heresy; the praiseworthy flight is from sexual immorality, every sin, and false doctrine, to the mountains of the Scriptures, while Christ is awake in the soul.
- Commentary on Matthew, Latin Series 45Origen · ca. 244–249 (Latin translation, 4th–5th century) · The true sabbath is rest from evil works while doing good; one without good works is easily overcome by false doctrine, the greatest tribulation, and God “shortens the days” by cutting away false additions to Scripture.
- Commentary on Matthew, Latin Series 46Origen · ca. 244–249 (Latin translation, 4th–5th century) · False christs are heretical teachers who cite either secret writings (“the wilderness”) or twisted canonical Scripture (“the houses”); the truth shines like lightning through all Scripture and in the Church alone, and the eagles are believers gathered to Christ's passion.
- Commentary on Matthew, Latin Series 49Origen · ca. 244–249 (Latin translation, 4th–5th century) · Figuratively, the darkened sun is the devil, the moon the church of heretics, and the falling stars false teachers and fallen Christians; the mourning tribes of Zechariah are grades of sinners among laity, teachers, and clergy.
- Commentary on Matthew, Latin Series 76Origen · ca. 244–249 (Latin translation, 4th–5th century) · The council of the chief priests fulfils Psalm 2; Origen applies the prophets' words on Sodom and Gomorrah to the plotters, links the court of Caiaphas to the desolation of Jerusalem, and likens false doctrines to false priests plotting against the Word, who will rise again.
- Commentary on Matthew, Latin Series 78Origen · ca. 244–249 (Latin translation, 4th–5th century) · The two apostles named Judas figure faithful and faithless confessors; Judas sold Christ for thirty staters, as those who sin for gain betray the Word, and sought a moment without the crowd, as betrayers do in persecution; the Passover is to be kept not bodily, as the Ebionites would, but spiritually, in the large upper room of a purified understanding.
- Commentary on Matthew, Latin Series 90Origen · ca. 244–249 (Latin translation, 4th–5th century) · Jesus only “began” to be sorrowful, according to his human nature and not his impassible divinity, to teach the disciples, especially self-confident Peter, that the flesh is weak; he kept the three at a set distance, since each must remain in the rank of his calling.
- Commentary on Matthew, Latin Series 99Origen · ca. 244–249 (Latin translation, 4th–5th century) · The great armed crowd came because his enemies thought Jesus could escape by magic, as he had once escaped at Nazareth, and so Judas told them to hold him carefully; today too false doctrines fight against Jesus with spiritual swords and clubs.
- Commentary on Matthew, Latin Series 100Origen · ca. 244–249 (Latin translation, 4th–5th century) · Judas needed a sign because, by tradition, Jesus appeared differently to each according to his worth, as the manna suited every taste; the kiss was either a remnant of reverence or meant to keep Jesus from escaping; heretics betray the Word with a kiss, and “friend” in Scripture is said only to the wicked.
- Commentary on Matthew, Latin Series 113Origen · ca. 244–249 (Latin translation, 4th–5th century) · The spitting and blows fulfil Isaiah 50 and are a further humiliation for which God exalted Christ; Peter, who denied in the night before the Spirit was given, could be forgiven, but believers who deny after receiving the Spirit have no excuse; the maidservants figure the synagogue, the Gentiles, and heresies, and Peter wept only once outside the courtyard.
- Commentary on Matthew, Latin Series 117Origen · ca. 244–249 (Latin translation, 4th–5th century) · Judas's repentance refutes those who teach fixed natures that perish, for it came from the seed of virtue in every soul; but he repented without knowledge, gave way to the devil's excessive grief, and took his own life instead of awaiting God's mercy; the potter's field buries those who remain strangers to God; the prophecy attributed to Jeremiah is found in Zechariah or in a secret writing, as Paul too cites secret books.
- Commentary on Matthew, Latin Series 121Origen · ca. 244–249 (Latin translation, 4th–5th century) · Origen doubts the reading “Jesus Barabbas”, since no sinner in Scripture bears the name of Jesus, and suspects it was added by heretics; Barabbas stands for sedition and death, Jesus for peace, and in each person one or the other is released by his deeds.
- Commentary on Matthew, Latin Series 132Origen · ca. 244–249 (Latin translation, 4th–5th century) · Those who blaspheme Jesus are those who “pass by”, like heretics who have left the Church's way; they falsely made him the destroyer of the temple, whereas he rebuilds what others destroy; he did not come down from the cross to satisfy mockers, but showed himself Son of God to believers after descending to the dead and rising.
- Commentary on Matthew, Latin Series 137Origen · ca. 244–249 (Latin translation, 4th–5th century) · The vinegar offered to Jesus fulfils the psalm; Origen applies it to writers who fill a “sponge” with falsehoods against Christ, to heretics who put alien doctrines in his mouth, and to believers who live badly, and urges giving Christ the pure wine of truth.
- Commentary on Matthew 10.8Origen · ca. 246–248 · The fine pearls are the prophets, the one precious pearl is Christ, and the cloudy pearls of the marshes are the teachings of heretics.
- Commentary on Matthew 10.11Origen · ca. 246–248 · Against those who read the net as proof of fixed good and evil natures, Origen argues from Ezekiel that human beings become good or bad by free choice.
- Commentary on Matthew 10.15Origen · ca. 246–248 · The scribe of the kingdom brings out old and new, holding law and prophets together with the Gospel, against those who divide the Godhead; the householder he imitates is Jesus.
- Commentary on Matthew 11.14Origen · ca. 246–248 · Against those who separate the God of the law from the Father of Jesus, Origen says the Pharisees were rejected for their misreading of the law, not for the law; and he argues that the bread of the Lord benefits only one who receives it with a pure conscience, the word spoken over it, not its matter, being what helps.
- Commentary on Matthew 12.12Origen · ca. 246–248 · Every sin is a gate of Hades; a soul stained by sin is no rock and no part of the Church, however many claim membership, and each heretic, such as Marcion, Basilides, and Valentinus, has built a gate of Hades.
- Commentary on Matthew 12.23Origen · ca. 246–248 · Though one perfected in love cannot be made to stumble, Peter, minding human things, was a stumbling block to Jesus; much more are professing disciples who mind earthly things, and teachers like Basilides, Valentinus, and Marcion.
- Commentary on Matthew 13.11Origen · ca. 246–248 · Origen explains “the sons are free” of those who are sons of God rather than of earthly kings, and says Jesus paid the tax so as not to offend even those of whom nothing good was expected.
- Commentary on Matthew 14.13Origen · ca. 246–248 · Origen interprets the debtor as a ruling power with “wife and children” among the nations, notes details of the parable, and turns it against heretics who reject a God who punishes.
- Commentary on Matthew 14.16Origen · ca. 246–248 · Origen explains the Pharisees' trap about divorce, Jesus' answer from Genesis that not every cause dissolves a marriage, marriage as God's joining and a gift of grace, and condemns those who forbid marriage.
- Commentary on Matthew 17.14Origen · ca. 246–248 · The crowds rightly but inadequately held Jesus to be a prophet; he is the Son and Wisdom of God, and those who teach falsely about him, though they gather in his name, scatter.
- Commentary on Matthew 17.18Origen · ca. 246–248 · Against those who reject the God of the Old Testament for his human-like passions, Origen points out that the Gospel parables also call God a man and show the king who gives the wedding feast as angry.
- Commentary on Matthew 17.23Origen · ca. 246–248 · Those who neglect the call are less guilty than those who, armed with sophistries, insult and kill God’s messengers; God’s army destroys their systems of doctrine, and the call goes out to all.
- Commentary on Matthew 17.32Origen · ca. 246–248 · Origen gives three readings of the brother who refuses the levirate duty: a doctrine that despises the law’s letter, the heresies that separate the law from the Gospel, and a disciple who will not carry on a wise man’s teaching.
- Commentary on Matthew 17.33Origen · ca. 246–248 · The Sadducees’ story wrongly assumes that earthly relations continue after the resurrection; in the new age there will be no marriage or fleshly kinship, and the only marriage is the spiritual one of the bridegroom, the king’s son.
- Commentary on Romans 0.2Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen's preface: Romans is hard because of its obscure style and its questions on free choice; Paul wrote it at his most perfect, from Corinth; Rufinus adds a discussion of why Saul is called Paul.
- Commentary on Romans 1.3Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Paul was set apart from the womb not by nature, as heretics claim, but because God foresaw his merits; foreknowledge precedes predestination without causing it; the Gospel of God is the Gospel of Christ.
- Commentary on Romans 1.18Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Against Marcion, God's 'giving up' of sinners to their desires is explained: the soul between flesh and spirit, helped by good or evil angels, freely chooses, and the virtues withdraw from the soul that chooses the flesh.
- Commentary on Romans 1.20Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · The three groups in Romans 1 are pagans, philosophers and heretics; believers who commit the same sins are no better; the 'image of man' passage also refutes the Anthropomorphites, for God's image is the inner man.
- Commentary on Romans 2.5Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · All secrets will be revealed on the day of judgment, which is fixed at the world's end because the good and evil influence of the dead continues until then; God renders to each by works, not by nature; and Origen explains glory, honor, incorruption, and eternal life as the knowledge of God and Christ.
- Commentary on Romans 2.6Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Paul says God 'will render' eternal life but does not say he renders wrath, because punishment comes from sinners' own deeds as sickness comes from intemperance, not from the doctor; contention is the worst sickness of the soul, and the narrow heart is the devil's lair while the enlarged heart is God's dwelling.
- Commentary on Romans 2.10Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · At the judgment the marks that our present thoughts leave on the heart will accuse or defend us before Christ, which refutes Marcion and others who make salvation a matter of the soul's nature.
- Commentary on Romans 2.11Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen notes that Paul, like the prophets, shifts the speaking and addressed persons; he applies Rom 2:17–24 first to the one who is a Jew only in name, then to church leaders whose lives contradict their teaching, and finally to heretics who steal the meaning of Scripture.
- Commentary on Romans 2.13Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen applies Rom 2:26-29 to Jewish and Gentile believers and to catechumens, argues at length from the law that circumcision bound only Abraham's descendants and slaves, gives its spiritual meaning, answers pagan and Marcionite objections, and begins Rom 3:1-4 on the Jews' advantage, the oracles of God, and 'every man a liar.'
- Commentary on Romans 3.1Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen explains that Paul's seemingly disordered argument serves to set Jews and Gentiles in their places; God is not unjust in punishing, because justice is known from its contrary and wrath falls on those who have made room for injustice; and God's truth 'abounds' when it refutes the false doctrines of philosophers.
- Commentary on Romans 3.4Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · The 'poison of asps' is slander and heretical teaching; cursing and bitterness are common faults of the angry tongue; and those who separate souls from God by scandal are murderers with 'feet swift to shed blood.'
- Commentary on Romans 3.6Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · The law that 'speaks to those in the law' and brings the knowledge of sin is the natural law given to every rational being, including angels, from the age of discernment; Christ is not under law but is the law, the perfect are a law to themselves, and the law is good because it reveals sin as medicine reveals sickness.
- Commentary on Romans 3.10Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · There is one God of Jews and Gentiles, against those who separate the God of the Law from the God of the Gospel; Origen explains Paul's 'from faith' for the circumcision and 'through faith' for the uncircumcision by the distinction of prepositions, concluding that faith and good works complete each other.
- Commentary on Romans 3.11Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Paul does not destroy the law through faith but confirms it, because believing in Christ fulfills what Moses wrote, while Marcion, the Ebionites, and unrepentant sinners destroy it; the law's glory is not abolished by anyone but eclipsed by the greater glory of Christ, as a pedagogue's office ends when the child comes of age.
- Commentary on Romans 4.4Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · The inheritance promised to Abraham comes through faith, not through the law of Moses or natural law; against heretics who say the law causes transgression, Origen argues that law reveals but does not cause sin, that the law which 'works wrath' may be the law of sin in our members, and that one who keeps from sin by conscience is better than one restrained only by the law's threat.
- Commentary on Romans 4.7Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Abraham's justification was written for us, who believe in the God who raised Jesus; raising Christ is greater than creating the world, and Abraham's offering of Isaac foreshadowed it; believing in the resurrection means rising with Christ to a new life, since faith cannot be counted as righteousness to one who holds on to sin; and all that is written of the patriarchs is written for us.
- Commentary on Romans 4.9Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Through Christ we boast even in tribulations, which are truly good because they produce patience, proof, hope, and love, unlike indifferent things such as wealth or strength; the tribulations of the righteous include self-discipline, while the sufferings of the wicked are 'scourges'; the love of God poured out by the Spirit is the greatest gift; and Christ's death for the ungodly moves martyrs to die boldly for him, refuting those who separate the 'just' God of the law from the 'good' Father of Christ.
- Commentary on Romans 4.12Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · That enemies can be reconciled refutes Marcion and Valentinus, who make some natures hostile to God by nature; enmity and friendship with God have degrees according to deeds, so one who persists in sin cannot claim to be reconciled; and from Ephesians Origen distinguishes Christ's 'dissolving' the enmity in those still struggling and 'killing' it in those dead to sin.
- Commentary on Romans 5.6Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen refutes Marcion’s reading of “the law came in” by showing that sin abounded before Moses, and explains it of the law of the members that slips in under the natural law, overcome by superabounding grace.
- Commentary on Romans 5.9Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen explains being “planted together” in the likeness of Christ’s death and resurrection, answers Docetists, and discusses two meanings of “the body of sin,” including infant baptism as an apostolic tradition.
- Commentary on Romans 6.1Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Origen teaches that it lies in our power to keep sin from reigning in the body, that the soul stands between flesh and spirit, and that keeping the death of Christ before the mind routs sin.
- Commentary on Romans 8.5Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Calling on the Lord presupposes faith, and since Christ is called upon he is to be prayed to and honored with the Father; preachers speak only by the power of the one who sends them, and their beautiful feet are spiritual, announcing the one good of Father, Son and Holy Spirit, which heretics announce but not well.
- Commentary on Romans 8.8Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · God's giving the rest of Israel eyes that do not see is a retribution and even a remedy, since it is better not to be wise than to be wise wrongly; Israel's 'table' is the Old Testament, which becomes a snare to those who will not understand it spiritually, and Christians must not come to Wisdom's table defiled.
- Commentary on Romans 8.11Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Against the Valentinians' fixed natures, Origen holds that all rational beings share one nature and become good or wild olives by free choice; the holy root is Christ, and Gentile believers must not boast over the broken branches but fear God's severity.
- Commentary on Romans 9.2Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Speaking through grace converts hearers as eloquence does not; virtue is a measure that can be exceeded or fallen short of, as in false asceticism or heresy about Christ; each member of Christ's body has its own gift according to the measure of faith, and providence dispenses all according to merits gathered by free choice.
- Commentary on Romans 10.1Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · To press converts from Judaism or Encratism to eat all foods as if salvation required it brings the faith into disrepute; the kingdom of God, where there is no food or drink, consists in righteousness, peace and joy in the Spirit, the virtues by which we serve Christ.
- Commentary on Romans 10.5Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Blessed is the one who holds firm in what he has approved, whether chastity or freedom in foods, without self-condemnation; whatever is done without faith is sin, and the heretics' 'faith' is mere credulity, a false light like pirates' lamps luring sailors to shipwreck.
- Commentary on Romans 10.43Origen · ca. 244–246 (Rufinus's translation ca. 405–406) · Marcion removed the doxology and cut away Rom 14:23 to the end, while other manuscripts place the doxology after 14:23 or at the end; the gospel strengthens all believers, but the revelation of the long-silent mystery, known to the prophets yet kept hidden until the Incarnation, is for the chosen few; God is 'only wise' as the begetter of Wisdom, Christ.
- To Quirinus 3.67Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · Paul foretold that people would reject sound teaching for teachers who suit their desires.
- To Quirinus 3.78Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · Heretics are to be avoided after a first warning, since their teaching spreads like a cancer.
- To Quirinus 3.86Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · Schism is forbidden even for those who keep the same faith and tradition, since the church is one house.
- To Quirinus 3.93Cyprian of Carthage · ca. 248–250 (book 3 perhaps later) · Paul foretold that heresies would arise to reveal who is genuine.
- Letter 3.3Cyprian of Carthage · 249/250–258 · Deacons, appointed by the apostles, must respect bishops, whom the Lord chose; the insolent deacon must do penance or be deposed or excluded, though patience is preferred.
- Letter 36.4Cyprian of Carthage · 249/250–258 · The Roman clergy had already detected the fraud of Privatus of Lambaesis, a condemned bishop whose agent Futurus had tried to obtain a letter of communion from Rome.
- Letter 41.1Cyprian of Carthage · 249/250–258 · Cyprian learns that the deacon Felicissimus, already guilty of fraud, is splitting the church by obstructing the relief Cyprian's deputies were distributing and threatening those who accepted it.
- Letter 43.1Cyprian of Carthage · 249/250–258 · Cyprian tells the whole people that the old opposition to his election among certain presbyters has kept him from returning before Easter, but they have now cut themselves off from the church.
- Letter 43.2Cyprian of Carthage · 249/250–258 · These presbyters stirred up some confessors against their bishop and now lure the lapsed away from penance with a false peace.
- Letter 43.3Cyprian of Carthage · 249/250–258 · The five presbyters behind Felicissimus are like the five commissioners who enforced the edict of sacrifice: a second persecution that abolishes penance and defies the agreed plan to settle the lapsed in council.
- Letter 43.4Cyprian of Carthage · 249/250–258 · Cyprian grieves that he cannot yet return without provoking a riot, and warns the people not to be deceived by these presbyters, who, like the elders who assailed Susanna, try to corrupt the church.
- Letter 43.5Cyprian of Carthage · 249/250–258 · There is one God, one Christ, one church, and one chair founded on Peter; a rival altar is sacrilege, and those who offer the lapsed a false peace are blind guides.
- Letter 43.6Cyprian of Carthage · 249/250–258 · The lapsed must not be pushed further from salvation by false teachers; they should shun these wolves, whose promises of peace are the devil's lies, and pray with their bishop.
- Letter 43.7Cyprian of Carthage · 249/250–258 · Those who stood must persevere and the lapsed must not desert their bishops; Cyprian will return after Easter to settle matters in council, and those who join Felicissimus cannot return.
- Letter 44.1Cyprian of Carthage · 249/250–258 · Cyprian tells Cornelius, the new bishop of Rome, that he refused communion to envoys of Novatian, who had been made a rival bishop, once reliable witnesses confirmed Cornelius's lawful ordination.
- Letter 44.2Cyprian of Carthage · 249/250–258 · Cyprian refused to let Novatian's envoys attack Cornelius in public; they are now spreading schism in Africa, but once a bishop is lawfully made, no other can be appointed.
- Letter 45.1Cyprian of Carthage · 249/250–258 · Since Novatian's party has set up a rival bishop, Cyprian, after confirming the facts, has written to recognize Cornelius and asked the other African bishops to do the same.
- Letter 45.3Cyprian of Carthage · 249/250–258 · Cyprian asked for the letters of the bishops who ordained Cornelius only to silence his slanderers; bishops, as the apostles' successors, must keep the church's unity and gather the straying sheep.
- Letter 45.4Cyprian of Carthage · 249/250–258 · Cyprian sends Cornelius the African bishops' verdict on Felicissimus and the rebel presbyters, and asks him to have Cyprian's letters on the matter read at Rome.
- Letter 46.1Cyprian of Carthage · 249/250–258 · Cyprian grieves that the Roman confessors have backed the making of a second bishop and so a second church, and begs them to return to their mother the church.
- Letter 49.1Cyprian of Carthage · 249/250–258 · Cornelius reports with joy that the confessors misled by Novatian have come back, admitting that they signed his slanderous letters and consented to his ordination.
- Letter 49.2Cyprian of Carthage · 249/250–258 · Before presbyters, five bishops, and the people, the returning confessors acknowledge Cornelius as the one bishop and are received back; Maximus resumes his rank as presbyter.
- Letter 50.1Cyprian of Carthage · 249/250–258 · Cornelius warns that Novatian has sent Nicostratus, Novatus, Evaristus and others to Africa, and describes their crimes.
- Letter 51.1Cyprian of Carthage · 249/250–258 · Cyprian thanks God that Maximus and the other confessors have returned from schism to the catholic church, keeping their glory unstained.
- Letter 52.1Cyprian of Carthage · 249/250–258 · Evaristus has lost his see and Nicostratus his diaconate after robbing the church; one who has denied Christ's bride, the church, cannot call himself a confessor of Christ.
- Letter 52.2Cyprian of Carthage · 249/250–258 · Cyprian describes Novatus as a lifelong troublemaker who stirred schism at Carthage and then at Rome, robbed widows and orphans, neglected his dying father, and caused his wife's miscarriage by a kick.
- Letter 54.3Cyprian of Carthage · 249/250–258 · Tares in the church are no reason to leave it; only the Lord may separate wheat from tares, so the bishops have judged the lapsed with measured mercy.
- Letter 55.2Cyprian of Carthage · 249/250–258 · Antonianus, shaken by Novatian's letter, asked what heresy Novatian had introduced and why Cornelius received Trophimus and those who had offered incense.
- Letter 55.24Cyprian of Carthage · 249/250–258 · Whatever Novatian teaches, he is outside the church and not a bishop: the episcopate is one, spread through many bishops in concord, and he who breaks from it has neither the power nor the honor of a bishop.
- Letter 55.25Cyprian of Carthage · 249/250–258 · Novatian arrogantly claims what the Lord did not grant even the apostles: to separate wheat from tares now, before the day of the Lord.
- Letter 55.27Cyprian of Carthage · 249/250–258 · Novatian's followers cannot claim to shun idolaters, for Paul calls adulterers and defrauders idolaters; and in truth each bears only his own sin, so no one should be denied the hope of peace.
- Letter 55.28Cyprian of Carthage · 249/250–258 · To demand penance while denying its fruit is as absurd as telling a farmer to toil for no harvest or a shipowner to build a ship that will never bring profit.
- Letter 55.29Cyprian of Carthage · 249/250–258 · Penitents should be received into the church and left to the Lord's judgment; but schismatics who die outside the church, even for the Name, cannot be admitted to its peace.
- Letter 59.1Cyprian of Carthage · 249/250–258 · Cyprian commends Cornelius for driving from the Roman church Felicissimus, long since condemned in Africa for schism, embezzlement, and sexual crimes.
- Letter 59.5Cyprian of Carthage · 249/250–258 · Heresies and schisms come from disobedience to the one bishop who judges in Christ's place; a bishop lawfully made is made by God's will, while those made outside the church are not.
- Letter 59.7Cyprian of Carthage · 249/250–258 · Defections were foretold; when disciples left Jesus, Peter, on whom the church was built, answered for the church that it would never leave Christ; those who leave were never truly of the church.
- Letter 59.9Cyprian of Carthage · 249/250–258 · Cyprian explains why he had not hastened to report the schismatic bishop Fortunatus, one of five excommunicated presbyters: the African bishops had already sent Rome the list of lawful bishops, and his letter was overtaken by Felicissimus.
- Letter 59.10Cyprian of Carthage · 249/250–258 · Fortunatus was made false bishop by five condemned men led by the old heretic Privatus of Lambaesis, together with a few lapsed.
- Letter 59.11Cyprian of Carthage · 249/250–258 · The schismatics' claim that twenty-five bishops consecrated Fortunatus is a lie: there were only five, all excommunicated.
- Letter 59.14Cyprian of Carthage · 249/250–258 · The schismatics dare to carry their case to the chair of Peter and the principal church at Rome, though it was agreed that each case be heard where the offense occurred, and the African bishops have already judged them.
- Letter 59.18Cyprian of Carthage · 249/250–258 · It would be absurd for those outside the church, the lapsed and guilty, to judge its bishop and force their way in by threats; bishops will not yield, but pray for their enemies' conversion.
- Letter 59.20Cyprian of Carthage · 249/250–258 · The faithful should shun the schismatics' company, as Scripture commands; if they come with penance they will be heard, if with threats rejected.
- Letter 60.3Cyprian of Carthage · 249/250–258 · The persecution showed which is the true church: the devil ignored Novatian's followers, already his, and attacked those in whom Christ dwells.
- Letter 60.4Cyprian of Carthage · 249/250–258 · Novatianists who die for the Name outside the church win not a martyr's crown but the punishment of faithlessness.
- Letter 61.3Cyprian of Carthage · 249/250–258 · The persecution at Rome showed who was the true church, bishop, and people: the devil attacks only Christ's soldiers and leaves the heretics alone.
- Letter 66.5Cyprian of Carthage · 249/250–258 · Cyprian ironically asks Puppianus to confirm his episcopate, since otherwise six years of baptisms, reconciliations, and deaths in the church would have been without a true bishop.
- Letter 66.8Cyprian of Carthage · 249/250–258 · Only chaff has left the church; as Peter answered for the church, the church never leaves Christ: the bishop is in the church and the church in the bishop, and the one catholic church is bound together by its bishops.
- Letter 68.1Cyprian of Carthage · 249/250–258 · Cyprian tells Stephen of Rome that Marcianus, bishop of Arles, has joined Novatian and refuses reconciliation to penitent lapsed.
- Letter 68.2Cyprian of Carthage · 249/250–258 · Cyprian urges Stephen to write to the bishops of Gaul so that Marcianus, who follows the long-excommunicated Novatian, is no longer treated as in communion.
- Letter 68.3Cyprian of Carthage · 249/250–258 · Stephen should write to Arles so that Marcianus is replaced; the many bishops form one body so that, when one fails, the others may shelter his flock, like a safe harbor or the inn of the Good Samaritan.
- Letter 68.4Cyprian of Carthage · 249/250–258 · Shepherds who neglect wounded sheep stand under Ezekiel's threat; though bishops are many, they feed one flock, and Marcianus, who spurns the penitent, must be judged, not judge.
- Letter 69.1Cyprian of Carthage · 249/250–258 · Answering Magnus, Cyprian holds that Novatian, like all heretics and schismatics, is outside the church and among the antichrists, so his baptism is no baptism.
- Letter 69.2Cyprian of Carthage · 249/250–258 · The church is one, a sealed fountain and the one ark of Noah; no one outside it can drink of its water or be saved by its baptism.
- Letter 69.3Cyprian of Carthage · 249/250–258 · Only the church can baptize; since Cornelius was the lawful bishop of Rome, Novatian, who succeeded no one, is outside the church and no bishop.
- Letter 69.4Cyprian of Carthage · 249/250–258 · The Passover eaten in one house and Rahab's house show that salvation is only inside the one church; the heretic condemns himself by leaving it.
- Letter 69.5Cyprian of Carthage · 249/250–258 · One flock and one shepherd: a self-made bishop is outside God's house, and even the eucharistic bread and wine, made of many grains and grapes, signify the church's unity.
- Letter 69.6Cyprian of Carthage · 249/250–258 · The schism of the ten tribes under Jeroboam, punished by God, and Christ's command to avoid Samaria show that schismatics are no better than gentiles.
- Letter 69.7Cyprian of Carthage · 249/250–258 · Even if Novatian uses the same creed, his baptismal question about forgiveness “through the holy church” is a lie, since he does not have the church.
- Letter 69.8Cyprian of Carthage · 249/250–258 · Korah, Dathan, and Abiram worshiped the same God yet were destroyed for usurping the priesthood; schismatics who seize the right to baptize and offer are worse.
- Letter 69.9Cyprian of Carthage · 249/250–258 · Those who share in communion with schismatics share their punishment, as with Korah's followers and in Hosea's warning.
- Letter 69.10Cyprian of Carthage · 249/250–258 · Cyprian's opponents inside the church admit that heretics lack the Holy Spirit; he argues that without the Spirit they cannot baptize at all.
- Letter 69.11Cyprian of Carthage · 249/250–258 · Only those who have the Holy Spirit can forgive sins; since heretics lack the Spirit, converts from them must be baptized by the church.
- Letter 69.16Cyprian of Carthage · 249/250–258 · Experience shows the sick-bed baptized are freed from evil spirits; it would be absurd to honor heretical baptism while doubting the church's own.
- Letter 70.1Cyprian of Carthage · 249/250–258 · A council of thirty-one African bishops tells eighteen Numidian bishops that no one can be baptized outside the church, since an unclean minister cannot sanctify the water.
- Letter 70.2Cyprian of Carthage · 249/250–258 · The baptismal creed and the anointing with oil consecrated at the altar both presuppose the church; heretics have neither, so their baptism is void.
- Letter 70.3Cyprian of Carthage · 249/250–258 · One cannot accept heretical baptism in part: there is one baptism, one Spirit, one church founded on Peter, and whatever Christ's adversaries do is void.
- Letter 71.1Cyprian of Carthage · 249/250–258 · Writing to Quintus in Mauretania, Cyprian insists that converts from heresy are not rebaptized but baptized for the first time, since outside the church there is no baptism.
- Letter 71.2Cyprian of Carthage · 249/250–258 · Returning lapsed members baptized in the church are received by the laying on of hands in penance; those first baptized by heretics must be baptized.
- Letter 72.1Cyprian of Carthage · 249/250–258 · The council informs Stephen of Rome that converts from heresy must be baptized, not merely receive the laying on of hands, as Peter baptized Cornelius's household after the Spirit fell.
- Letter 72.2Cyprian of Carthage · 249/250–258 · Clergy who went into schism or were ordained by heretics may be readmitted only as lay communicants, not keep their office.
- Letter 73.1Cyprian of Carthage · 249/250–258 · Cyprian tells Jubaianus that a council of seventy-one bishops has again decided that converts from heresy are to be baptized, not rebaptized.
- Letter 73.2Cyprian of Carthage · 249/250–258 · That Novatian's followers rebaptize Catholics is no reason for the church to give up baptizing converts; he merely apes the church.
- Letter 73.3Cyprian of Carthage · 249/250–258 · Rebaptism of converts has been the African practice since the council under Agrippinus, and thousands of converts have gladly accepted it.
- Letter 73.4Cyprian of Carthage · 249/250–258 · Answering a letter that accepted even Marcionite baptism, Cyprian argues that one baptism requires one faith, which the heretics do not share.
- Letter 73.5Cyprian of Carthage · 249/250–258 · Marcion does not confess the Trinity, the Creator, or Christ's true incarnation and bodily resurrection, so his baptism, given in a false faith, conveys nothing true.
- Letter 73.6Cyprian of Carthage · 249/250–258 · Jeremiah's “lying water” describes heretical baptism; if it forgave sins it would also give the Spirit, which even opponents deny.
- Letter 73.8Cyprian of Carthage · 249/250–258 · Korah's rebellion and the strange fire of Aaron's sons show God punishing those who usurp sacred functions, as heretics usurp baptism.
- Letter 73.10Cyprian of Carthage · 249/250–258 · Like a loyal soldier and like zealous Phinehas, the church must guard its baptism; it is a walled paradise watered by the four gospels, and those outside cannot give its water.
- Letter 73.11Cyprian of Carthage · 249/250–258 · Christ's living water flows only in the church founded on Peter, which alone holds the keys; heretics outside it cannot give her baptism.
- Letter 73.12Cyprian of Carthage · 249/250–258 · If heretical baptism sanctified, the baptized would be a temple of God; but a heretic who denies the Creator or Christ's divinity cannot be the temple of the one God, Father, Son, and Spirit.
- Letter 73.13Cyprian of Carthage · 249/250–258 · Custom cannot outweigh revealed truth; ignorance may be pardoned but persistence after correction may not, and the apostles never accepted heretical baptism.
- Letter 73.14Cyprian of Carthage · 249/250–258 · Paul's “whether in pretense or in truth, Christ is proclaimed” concerns quarreling brothers within the church, not heretics baptizing outside it.
- Letter 73.15Cyprian of Carthage · 249/250–258 · The apostles everywhere condemn heretics as a spreading cancer, as darkness and the spirit of antichrist; such people cannot confer grace.
- Letter 73.16Cyprian of Carthage · 249/250–258 · Using the name of Christ is not enough, for Christ warned that many would come in his name to deceive.
- Letter 73.17Cyprian of Carthage · 249/250–258 · Baptism “in the name of Jesus Christ” in Acts was for Jews who already knew the Father; saving knowledge requires both Father and Son, which heretics who blaspheme the Creator lack.
- Letter 73.18Cyprian of Carthage · 249/250–258 · Christ commanded baptism in the name of the whole Trinity; one who blasphemes the Father cannot receive from the Son a forgiveness the Father has not given.
- Letter 73.19Cyprian of Carthage · 249/250–258 · Even earthly sons avenge insults to their fathers; Christ, who commands honor to parents, cannot forgive in baptism those who go on blaspheming his Father.
- Letter 73.20Cyprian of Carthage · 249/250–258 · It is perverse to tell converts from heresy, who themselves confess their sin, that they already have forgiveness.
- Letter 73.21Cyprian of Carthage · 249/250–258 · Not even martyrdom avails a heretic outside the church, for there is no salvation outside it; much less does heretical baptism, so converts must be born of water and Spirit in the church.
- Letter 73.23Cyprian of Carthage · 249/250–258 · Those formerly admitted without baptism may be left to God's mercy, but past error is no reason to continue it.
- Letter 73.24Cyprian of Carthage · 249/250–258 · Requiring baptism does not deter heretics but draws them, since they learn that grace is only in the church; Paul himself baptized those who had John's baptism.
- Letter 73.25Cyprian of Carthage · 249/250–258 · If John's disciples were baptized again, much more heretics'; to accept heretical baptism because it came first is to surrender the church's right, as Esau lost his birthright.
- Letter 74.1Cyprian of Carthage · 249/250–258 · Cyprian sends Pompeius a copy of Stephen of Rome's reply, which forbade rebaptism and required only the laying on of hands in penance.
- Letter 74.2Cyprian of Carthage · 249/250–258 · Stephen's appeal to “tradition” has no basis in the gospel or the apostles, who condemned heretics; true tradition is what Scripture commands.
- Letter 74.4Cyprian of Carthage · 249/250–258 · Cyprian mocks Stephen's appeal to heretics' own practice; since church, Spirit, and baptism are one and inseparable, baptism cannot exist among heretics.
- Letter 74.5Cyprian of Carthage · 249/250–258 · If the name of Christ made heretical baptism valid, it would also give the Spirit; since the Spirit is not there, neither is baptism.
- Letter 74.6Cyprian of Carthage · 249/250–258 · Only the church, Christ's bride, can bear children to God in the washing of regeneration; heresy, not being his bride, cannot.
- Letter 74.7Cyprian of Carthage · 249/250–258 · New birth happens in baptism, then the Spirit is received, as Adam was formed before being given breath; no one can have God as Father who does not have the church as mother.
- Letter 74.8Cyprian of Carthage · 249/250–258 · Cyprian asks whether a bishop who honors blasphemers' baptism and excludes faithful bishops gives honor to God, and warns that such advocacy makes heresies flourish.
- Letter 74.11Cyprian of Carthage · 249/250–258 · Tradition teaches one God, one faith, one church, one baptism; the sealed garden and Noah's one ark show there is no saving baptism outside the church.
- Letter 74.12Cyprian of Carthage · 249/250–258 · Converts from heresy are baptized; those baptized in the church who lapsed into heresy are received back after penance by the laying on of hands.
- Letter 75.5Cyprian of Carthage · 249/250–258 · The apostles could not have handed down acceptance of heretical baptism, since Marcion, Apelles, Valentinus, and Basilides arose long after them.
- Letter 75.6Cyprian of Carthage · 249/250–258 · Rome itself differs from Jerusalem on Easter and other rites without breaking communion; Stephen alone has broken the peace, and his “tradition” is merely human.
- Letter 75.7Cyprian of Carthage · 249/250–258 · Heretics agree among themselves because all blaspheme the Creator; even the Montanists, who claim new prophecy, lack the Spirit, and a council at Iconium rejected heretical baptism.
- Letter 75.8Cyprian of Carthage · 249/250–258 · Since Paul baptized John's disciples again before laying hands on them, converts from heresy must surely be baptized.
- Letter 75.9Cyprian of Carthage · 249/250–258 · The bare invocation of the Trinity does not make baptism valid when the minister lacks the Spirit; a heretic deceives with baptism as a false prophet does with Christ's name.
- Letter 75.11Cyprian of Carthage · 249/250–258 · If correct words sufficed, the demon-possessed woman's baptisms would be valid, which is absurd; heretics' baptisms are equally the work of deceit.
- Letter 75.12Cyprian of Carthage · 249/250–258 · If heretical baptism clothed one with Christ, it would also give the Spirit, making the laying on of hands pointless.
- Letter 75.13Cyprian of Carthage · 249/250–258 · Heretical baptism is either merely a fleshly bath or spiritual; since heretics lack the Spirit, it is only a bath.
- Letter 75.14Cyprian of Carthage · 249/250–258 · Christ has one bride, the church, who alone bears sons to God; heresy is an adulteress whose exposed children the church cannot simply adopt.
- Letter 75.15Cyprian of Carthage · 249/250–258 · The church is the sealed garden and Noah's ark; those outside cannot give its water and will perish unless they come to its one baptism.
- Letter 75.16Cyprian of Carthage · 249/250–258 · The power to forgive sins was given to Peter and the apostles and passed to the bishops who succeed them; rival bishops are like Korah's band and share its fate.
- Letter 75.17Cyprian of Carthage · 249/250–258 · Firmilian charges that Stephen, who claims Peter's succession, in effect founds many churches on other rocks by recognizing heretical baptism, and so might as well share their altar.
- Letter 75.18Cyprian of Carthage · 249/250–258 · If Christ's name validated heretical baptism, it would validate their laying on of hands and everything else; it avails only in the church.
- Letter 75.19Cyprian of Carthage · 249/250–258 · Custom cannot outweigh truth; the Cappadocian churches have always rejected baptism outside the church, as the council of Iconium confirmed even for the Montanists.
- Letter 75.20Cyprian of Carthage · 249/250–258 · Paul's words about Christ preached “in pretense or in truth” concern brothers, not heretics.
- Letter 75.21Cyprian of Carthage · 249/250–258 · Those already admitted without baptism who have died are like catechumens who died before baptism; the living should be baptized, lest they receive the Eucharist unworthily.
- Letter 75.22Cyprian of Carthage · 249/250–258 · Even baptism by lapsed former bishops who set up their own ordinations is rejected; Stephen absurdly holds that the sinful can give forgiveness.
- Letter 75.23Cyprian of Carthage · 249/250–258 · Addressing Stephen directly, Firmilian says that by accepting heretical baptism he withholds forgiveness from converts and will answer for their souls.
- Letter 75.24Cyprian of Carthage · 249/250–258 · Firmilian accuses Stephen of stirring up strife across the world and, by excommunicating so many, of cutting himself off, contrary to Paul's call to unity.
- Letter 75.25Cyprian of Carthage · 249/250–258 · Firmilian mocks Stephen's “gentleness” in refusing even hospitality to the African envoys, argues that one baptism requires one God, faith, and church, and reports that Stephen called Cyprian a false apostle.
- Acts of Achatius (Disputation of Achatius) 4Anonymous · ca. 250–251 · Achatius explains the Son of God as the Word proceeding from God's heart.
- On the Lord's Prayer 24Cyprian of Carthage · ca. 252 · God looked at Abel's heart, not his gift; Abel became the first martyr, while one who hates his brother is not saved even by martyrdom.
- On the Lord's Prayer 30Cyprian of Carthage · ca. 252 · Christ prayed for us, and above all that his people might be one as he and the Father are one.
- Martyrdom of Pionius and Companions 11Anonymous · 250 (the text may be later) · In prison they refuse gifts and are moved to the inner cell, which they welcome.
- Martyrdom of Pionius and Companions 21Anonymous · 250 (the text may be later) · Pionius is nailed to the stake and dies in the fire beside a Marcionite presbyter.
- Letter 2Anonymous · uncertain · A spurious letter rebukes Cyprian for teaching that those baptized by heretics must be rebaptized, and urges him to withdraw his writings.
- On Rebaptism 1Anonymous · ca. 250–258 (disputed) · The anonymous writer states the question whether converts baptized by heretics in Christ's name need only the bishop's laying on of hands or must be baptized again, and defends the ancient custom against the innovators.
- On Rebaptism 6Anonymous · ca. 250–258 (disputed) · The apostles, baptized yet later failing, received forgiveness through the Spirit at Pentecost; so a baptism in Jesus' name received in error is completed, not repeated, when the convert receives the Spirit through the bishop's hand.
- On Rebaptism 10Anonymous · ca. 250–258 (disputed) · Baptisms given by unworthy or unskilled bishops are not repeated; baptism given outside the church is completed by the bishop's laying on of hands for the Spirit, since there is one baptism and the invocation of Jesus' name cannot be undone.
- On Rebaptism 11Anonymous · ca. 250–258 (disputed) · A catechumen martyred before baptism is saved by confessing Christ, but a heretic who dies confessing only the name of Christ while believing in another Christ is not.
- On Rebaptism 12Anonymous · ca. 250–258 (disputed) · The invocation of Jesus' name calls those who bear it to seek the Lord; heretics baptized in that name need only the Spirit, but those who follow another Christ are lost, while anyone who confesses the true Christ under persecution is saved whatever his former state.
- On Rebaptism 13Anonymous · ca. 250–258 (disputed) · A person is judged by his final state; a heretic martyred for the name of Christ gains nothing, since without love for the true God and Christ confession and suffering are empty.
- On Rebaptism 16Anonymous · ca. 250–258 (disputed) · Heretics descended from Simon Magus claim a perfect baptism in which fire appears on the water, a trick or magic; believers who accept it lose what they had.
- On Rebaptism 17Anonymous · ca. 250–258 (disputed) · The heretics' forged Preaching of Paul has Christ confess sin, go reluctantly to John's baptism, and see fire on the water; but the fire of which John spoke is the Holy Spirit, as at Pentecost.
- On the Lapsed 33Cyprian of Carthage · 251 · Some lapsed, blinded by God's judgment, refuse penance and, joining schismatics, take for themselves a false peace and communion.
- On the Lapsed 34Cyprian of Carthage · 251 · Believers should avoid those who promise the lapsed salvation without penance, for this false teaching is deadlier than persecution.
- On the Unity of the Catholic Church 1Cyprian of Carthage · 251 · Cyprian warns that the devil is most dangerous when he attacks secretly, under the appearance of peace.
- On the Unity of the Catholic Church 3Cyprian of Carthage · 251 · The devil, defeated by Christ, invented heresies and schisms to deceive people under the Christian name.
- On the Unity of the Catholic Church 4Cyprian of Carthage · 251 · Christ built the church on Peter to show its unity; the other apostles had equal honour and power, but the church begins from one and is one.
- On the Unity of the Catholic Church 5Cyprian of Carthage · 251 · The bishops must uphold unity: the episcopate is one, held jointly by each, and the church is one like a sun with many rays or a spring with many streams.
- On the Unity of the Catholic Church 6Cyprian of Carthage · 251 · The church is Christ's faithful bride and our mother; outside her, as outside Noah's ark, there is no salvation, for her unity reflects the unity of God.
- On the Unity of the Catholic Church 7Cyprian of Carthage · 251 · Christ's seamless tunic, not torn at the cross, signifies the church's unity, unlike Ahijah's torn garment, which signified Israel's division.
- On the Unity of the Catholic Church 8Cyprian of Carthage · 251 · There is one flock and one shepherd; like Rahab's house and the Passover lamb eaten in one house, salvation is found only within the one church.
- On the Unity of the Catholic Church 9Cyprian of Carthage · 251 · The Spirit came as a dove, a sign of the simplicity and peace the church needs; the good never leave the church, only the chaff.
- On the Unity of the Catholic Church 10Cyprian of Carthage · 251 · God permits heresies to test the faithful; schismatics make themselves bishops without lawful ordination.
- On the Unity of the Catholic Church 11Cyprian of Carthage · 251 · Like the false prophets and broken cisterns in Jeremiah, schismatics offer a baptism that does not cleanse but defiles.
- On the Unity of the Catholic Church 12Cyprian of Carthage · 251 · Christ's promise to be with 'two or three' applies only to those praying in unity within the church, not to schismatics.
- On the Unity of the Catholic Church 13Cyprian of Carthage · 251 · God accepts neither prayer nor sacrifice from those at odds with their brothers, so schismatics cannot expect Christ's presence.
- On the Unity of the Catholic Church 14Cyprian of Carthage · 251 · A schismatic who dies for the name is not a martyr, since without charity and unity even martyrdom profits nothing.
- On the Unity of the Catholic Church 15Cyprian of Carthage · 251 · Miracles do not save without obedience; Christ summed up the law in love, which schismatics destroy.
- On the Unity of the Catholic Church 16Cyprian of Carthage · 251 · The spread of heresy and schism fulfils Paul's prophecy of the last days.
- On the Unity of the Catholic Church 17Cyprian of Carthage · 251 · Believers must shun schismatics, who set up a rival altar and profane the Lord's sacrifice.
- On the Unity of the Catholic Church 18Cyprian of Carthage · 251 · Korah, Uzziah, and Aaron's sons were punished for usurping the priesthood, as schismatics will be.
- On the Unity of the Catholic Church 19Cyprian of Carthage · 251 · Schism is worse than lapsing under persecution, since the lapsed repent and harm only themselves, while schismatics mislead many.
- On the Unity of the Catholic Church 22Cyprian of Carthage · 251 · As Judas's betrayal did not discredit the apostles, so the fall of some confessors does not discredit the faithful majority.
- On the Unity of the Catholic Church 23Cyprian of Carthage · 251 · Cyprian begs those misled by schism to return, for there is one God, one Christ, one church, and nothing cut off from it can live.
- On the Unity of the Catholic Church 24Cyprian of Carthage · 251 · Christ left peace as our inheritance; the sons of God must be peacemakers.
- Against Novatian 1Anonymous · after 251 (disputed) · The anonymous bishop, troubled over the lapsed who have long been doing penance, attacks Novatian, who refuses them any hope of reconciliation and has separated from the church.
- Against Novatian 2Anonymous · after 251 (disputed) · Novatian's schism is poverty, not wealth; like Noah's ark, the one church holds clean and unclean alike, and the raven that never returned figures the apostates, while the returning dove figures those who come back.
- Against Novatian 7Anonymous · after 251 (disputed) · The Novatianists refuse penance to the lapsed on the basis of Christ's saying about denial, usurping the judgment that belongs to Christ alone.
- Against Novatian 8Anonymous · after 251 (disputed) · Christ's warning that he will deny those who deny him refers to the last judgment; during his life he did not reject Peter after his denial but comforted him.
- Against Novatian 12Anonymous · after 251 (disputed) · God showed mercy to Nineveh and even to Pharaoh, so Novatian has no right to judge the lapsed hopeless, as Paul and Micah warn.
- Against Novatian 13Anonymous · after 251 (disputed) · Scripture warns against pride and judging others; Novatian, once compassionate, now drives the lapsed back to paganism, though Christ in Revelation calls even sinful churches to repent.
- Against Novatian 14Anonymous · after 251 (disputed) · Novatian once taught that grave sins could be blotted out by good deeds, yet now refuses healing to the lapsed, like Saul and Judas and the false shepherds rebuked by Zechariah and Ezekiel.
- On Jealousy and Envy 6Cyprian of Carthage · ca. 256 · Jealousy is the root of many sins, feeding avarice, ambition, pride, and anger, and it breaks the church's unity, producing heresies and schisms against bishops.
- On the Good of Patience 19Cyprian of Carthage · 256 · Impatience is the devil's evil: it caused his fall, Adam's sin, Cain's murder, Esau's loss, Israel's idolatry, and the rise of heresies.
- Opinions of the Bishops 0Cyprian of Carthage · 1 September 256 · At the council of Carthage in 256 Cyprian asks each bishop to give his opinion on baptizing heretics, insisting that no bishop may judge or coerce another.
- Opinions of the Bishops 1Cyprian of Carthage · 1 September 256 · Caecilius of Biltha holds that there is one baptism, in the church alone, and that heretics, who have neither true faith nor hope, cannot give it.
- Opinions of the Bishops 2Cyprian of Carthage · 1 September 256 · Primus of Misgirpa holds that since God, faith, and church are one, the one baptism exists only in the church.
- Opinions of the Bishops 3Cyprian of Carthage · 1 September 256 · Polycarp of Hadrumetum says that to approve heretical baptism empties the church's own.
- Opinions of the Bishops 4Cyprian of Carthage · 1 September 256 · Novatus of Thamugadi has baptized converts from heresy and schism, and received their clergy as laymen, following the Scriptures and an earlier council.
- Opinions of the Bishops 5Cyprian of Carthage · 1 September 256 · Nemesianus of Thubunae argues from many Scriptures that heretics must be born again of water and the Spirit in the one catholic church, since both sacraments, and not the laying on of hands alone, are needed.
- Opinions of the Bishops 6Cyprian of Carthage · 1 September 256 · Januarius of Lambaesis decrees on the authority of Scripture that all heretics be baptized.
- Opinions of the Bishops 7Cyprian of Carthage · 1 September 256 · Lucius of Castra Galbae argues that heretics, as salt that has lost its savor, lack the full baptismal confession and must be cleansed and baptized.
- Opinions of the Bishops 8Cyprian of Carthage · 1 September 256 · Crescens of Cirta judges that heretics must be exorcized and baptized, while lapsed members who had been baptized in the church are reconciled by the laying on of hands.
- Opinions of the Bishops 9Cyprian of Carthage · 1 September 256 · Nicomedes of Segermes holds that heretics must be baptized because no remission of sins is found outside the church.
- Opinions of the Bishops 10Cyprian of Carthage · 1 September 256 · Monnulus of Girba argues that since baptism is in the name of the Trinity and heretics have neither Father, Son, nor Spirit, they must be baptized in the church.
- Opinions of the Bishops 11Cyprian of Carthage · 1 September 256 · Secundinus of Cedias argues that heretics, being antichrists and Christ's enemies, cannot give saving baptism.
- Opinions of the Bishops 12Cyprian of Carthage · 1 September 256 · Felix of Bagai says that a heretic baptizing a heretic is the blind leading the blind into death.
- Opinions of the Bishops 13Cyprian of Carthage · 1 September 256 · Pollianus of Milevis votes to baptize heretics in the church.
- Opinions of the Bishops 14Cyprian of Carthage · 1 September 256 · Theogenes of Hippo Regius affirms the one baptism of the church.
- Opinions of the Bishops 15Cyprian of Carthage · 1 September 256 · Dativus of Vada will not hold communion with a heretic until he is baptized in the church.
- Opinions of the Bishops 16Cyprian of Carthage · 1 September 256 · Successus argues that heretics, who cannot give the Spirit because they lack it, cannot baptize either.
- Opinions of the Bishops 17Cyprian of Carthage · 1 September 256 · Fortunatus of Thuccabori holds that Christ built the church on Peter and gave the power to baptize to bishops, not heretics.
- Opinions of the Bishops 18Cyprian of Carthage · 1 September 256 · Sedatus of Thuburbo teaches that water sanctified in the church washes away sins, while heretical water heaps them up.
- Opinions of the Bishops 19Cyprian of Carthage · 1 September 256 · Privatianus of Sufetula asks how heresy, which is not from God, could have or give God's grace.
- Opinions of the Bishops 20Cyprian of Carthage · 1 September 256 · Privatus of Sufes says approving heretical baptism means communion with heretics.
- Opinions of the Bishops 21Cyprian of Carthage · 1 September 256 · Hortensianus of Lares claims the one baptism for the church alone, since Christ's adversaries cannot baptize in his name.
- Opinions of the Bishops 22Cyprian of Carthage · 1 September 256 · Cassius of Macomades holds that heretics must be baptized, while former church members who lapsed into heresy are restored by the laying on of hands.
- Opinions of the Bishops 23Cyprian of Carthage · 1 September 256 · Januarius of Vicus Caesaris says that truth cannot consent to error, and so the church baptizes all it has not already baptized.
- Opinions of the Bishops 24Cyprian of Carthage · 1 September 256 · Secundinus of Carpi argues that heretics, not being Christians, must become Christians by baptism and not merely by the laying on of hands.
- Opinions of the Bishops 25Cyprian of Carthage · 1 September 256 · Victoricus of Thabraca asks why heretics should be called heretics if they can give remission of sins.
- Opinions of the Bishops 26Cyprian of Carthage · 1 September 256 · Felix of Uthina asks all the bishops to confirm that heretics coming to the church must be baptized.
- Opinions of the Bishops 27Cyprian of Carthage · 1 September 256 · Quietus of Buruc applies the saying about washing after touching the dead to baptism by heretics.
- Opinions of the Bishops 28Cyprian of Carthage · 1 September 256 · Castus of Sicca says that preferring custom to truth is envy toward the brothers or ingratitude toward God.
- Opinions of the Bishops 29Cyprian of Carthage · 1 September 256 · Eucratius of Thenae holds that heretical baptism, which blasphemes the Trinity, must be rejected and heretics baptized in the church.
- Opinions of the Bishops 30Cyprian of Carthage · 1 September 256 · Libosus of Vaga says that Christ called himself the truth, not custom, so custom must yield to truth.
- Opinions of the Bishops 31Cyprian of Carthage · 1 September 256 · Leucius of Theveste judges that heretics who twist the Scriptures must be exorcized and baptized.
- Opinions of the Bishops 32Cyprian of Carthage · 1 September 256 · Eugenius of Ammaedara votes to baptize heretics.
- Opinions of the Bishops 33Cyprian of Carthage · 1 September 256 · Felix of Bamaccora holds that the church's fountain belongs to it alone, so that neither heretics nor schismatics can give or receive baptism.
- Opinions of the Bishops 34Cyprian of Carthage · 1 September 256 · Januarius of Muzula argues that one baptism cannot belong both to the church and to heresy.
- Opinions of the Bishops 35Cyprian of Carthage · 1 September 256 · Adelphius of Thasvalte denies that the church rebaptizes heretics: it baptizes them for the first time.
- Opinions of the Bishops 36Cyprian of Carthage · 1 September 256 · Demetrius of Leptis Minor says that those who accept heretical baptism make as many baptisms as there are heresies.
- Opinions of the Bishops 37Cyprian of Carthage · 1 September 256 · Vincentius of Thibaris holds that converts from heresy must first be exorcized with the laying on of hands and then baptized.
- Opinions of the Bishops 38Cyprian of Carthage · 1 September 256 · Marcus of Mactaris is surprised that some Catholics side with heretics against Christians.
- Opinions of the Bishops 39Cyprian of Carthage · 1 September 256 · Sattius of Sicilibba argues that if heretical baptism forgave sins, heretics would have no need of the church.
- Opinions of the Bishops 40Cyprian of Carthage · 1 September 256 · Victor of Gorduba says that admitting heretics without baptism fails to cleanse them and defiles Christians.
- Opinions of the Bishops 41Cyprian of Carthage · 1 September 256 · Aurelius of Utica argues from Paul that communion with unbaptized heretics shares in their sins.
- Opinions of the Bishops 42Cyprian of Carthage · 1 September 256 · Iambus of Germaniciana says that approving heretical baptism means disapproving the church's own.
- Opinions of the Bishops 43Cyprian of Carthage · 1 September 256 · Lucianus of Rucuma argues that as God divided light from darkness, the church can have nothing in common with heretics.
- Opinions of the Bishops 44Cyprian of Carthage · 1 September 256 · Pelagianus of Luperciana argues from Elijah's challenge that heresy is not the church and cannot have its baptism.
- Opinions of the Bishops 45Cyprian of Carthage · 1 September 256 · Iader of Midili votes to admit no heretic without the church's baptism.
- Opinions of the Bishops 46Cyprian of Carthage · 1 September 256 · Felix of Marazana says the one baptism belongs to the catholic church alone.
- Opinions of the Bishops 47Cyprian of Carthage · 1 September 256 · Paul of Obba argues from Romans that where God is not, as among heretics, true baptism cannot be.
- Opinions of the Bishops 48Cyprian of Carthage · 1 September 256 · Pomponius of Dionysiana says that heretics lack the power to bind and loose, and so cannot forgive sins in baptism.
- Opinions of the Bishops 49Cyprian of Carthage · 1 September 256 · Venantius of Thinisa compares the bishops to a friend entrusted with a traveling husband's wife: sharing baptism with heretics betrays Christ's bride.
- Opinions of the Bishops 50Cyprian of Carthage · 1 September 256 · Ahymmus of Ausuaga says that allowing heretics to baptize makes two baptisms.
- Opinions of the Bishops 51Cyprian of Carthage · 1 September 256 · Saturninus of Victoriana asks why Christ and John would call heretics adversaries and antichrists if they could baptize.
- Opinions of the Bishops 52Cyprian of Carthage · 1 September 256 · Saturninus of Thucca says that even pagans confess the Creator whom Marcion blasphemes, yet some approve Marcion's baptism.
- Opinions of the Bishops 53Cyprian of Carthage · 1 September 256 · Marcellus of Zama says that not baptizing a heretic means communion with a sinner.
- Opinions of the Bishops 54Cyprian of Carthage · 1 September 256 · Irenaeus of Ululi says that accepting heretical baptism makes heresy greater than the church.
- Opinions of the Bishops 55Cyprian of Carthage · 1 September 256 · Donatus of Cibaliana says that whoever claims baptism among heretics must first prove the church is there.
- Opinions of the Bishops 56Cyprian of Carthage · 1 September 256 · Zosimus of Tharassa urges that error yield to truth, as Peter yielded to Paul.
- Opinions of the Bishops 57Cyprian of Carthage · 1 September 256 · Julian of Telepte says heresy can give baptism only if it comes from heaven.
- Opinions of the Bishops 58Cyprian of Carthage · 1 September 256 · Faustus of Timida Regia says that defending heretical baptism makes heretics Christians and the church heretical.
- Opinions of the Bishops 59Cyprian of Carthage · 1 September 256 · Geminius of Furni holds to the earlier decree to baptize heretics.
- Opinions of the Bishops 60Cyprian of Carthage · 1 September 256 · Rogatianus of Nova asks how the synagogue of Satan could have Christ's baptism.
- Opinions of the Bishops 61Cyprian of Carthage · 1 September 256 · Therapius of Bulla calls anyone who concedes baptism to heretics a Judas to Christ's bride.
- Opinions of the Bishops 62Cyprian of Carthage · 1 September 256 · Lucius of Membressa argues that God does not hear a sinner, and so not a heretic who baptizes.
- Opinions of the Bishops 63Cyprian of Carthage · 1 September 256 · Felix of Buslacenae says reason and truth must prevail over custom.
- Opinions of the Bishops 64Cyprian of Carthage · 1 September 256 · Saturninus of Avitinae says heretics, being antichrists, cannot give Christ's grace.
- Opinions of the Bishops 65Cyprian of Carthage · 1 September 256 · Quintus of Aggya says heretics, having nothing, can give nothing.
- Opinions of the Bishops 66Cyprian of Carthage · 1 September 256 · Julian of Marcelliana compares baptism to the servant who cannot serve two masters.
- Opinions of the Bishops 67Cyprian of Carthage · 1 September 256 · Tenax of Horrea Caeliae asks how baptism can exist where God, Christ, and the church are absent.
- Opinions of the Bishops 68Cyprian of Carthage · 1 September 256 · Victor of Assuras says that where there is no church there can be no baptism.
- Opinions of the Bishops 69Cyprian of Carthage · 1 September 256 · Donatulus of Capsa has always held that converted heretics must be baptized.
- Opinions of the Bishops 70Cyprian of Carthage · 1 September 256 · Verulus of Rusicade says heretics cannot give what they lack, and schismatics have lost what they had.
- Opinions of the Bishops 71Cyprian of Carthage · 1 September 256 · Pudentianus of Cuicul, a new bishop, follows his elders in judging that heretics must be baptized.
- Opinions of the Bishops 72Cyprian of Carthage · 1 September 256 · Peter of Hippo Diarrhytus judges that those baptized in heresy or schism must be baptized in the church.
- Opinions of the Bishops 73Cyprian of Carthage · 1 September 256 · Lucius of Ausafa holds that whatever heretics have done must be annulled and their converts baptized.
- Opinions of the Bishops 74Cyprian of Carthage · 1 September 256 · Felix of Gurgites judges that those unlawfully baptized by heretics must receive baptism where it is lawfully given.
- Opinions of the Bishops 75Cyprian of Carthage · 1 September 256 · Pusillus of Lamasba says saving baptism exists only in the catholic church.
- Opinions of the Bishops 76Cyprian of Carthage · 1 September 256 · Salvianus of Gazaufala says heretics come to the church to receive what they lack.
- Opinions of the Bishops 77Cyprian of Carthage · 1 September 256 · Honoratus of Thucca says that because Christ is the truth, truth must be followed rather than custom.
- Opinions of the Bishops 78Cyprian of Carthage · 1 September 256 · Victor of Octavu, a new bishop, votes with his seniors to baptize heretics.
- Opinions of the Bishops 79Cyprian of Carthage · 1 September 256 · Clarus of Mascula argues that the bishops succeed to the apostles' power to baptize, which heretics do not have.
- Opinions of the Bishops 80Cyprian of Carthage · 1 September 256 · Secundianus of Thambeae warns that heretics admitted without baptism would blame the bishops at the judgment.
- Opinions of the Bishops 81Cyprian of Carthage · 1 September 256 · Aurelius of Chullabi argues from 2 John that heretics, who may not even be greeted, cannot be admitted to communion without baptism.
- Opinions of the Bishops 82Cyprian of Carthage · 1 September 256 · Litteus of Gemellae says that heretics, as blind guides, cannot give the enlightenment of baptism.
- Opinions of the Bishops 83Cyprian of Carthage · 1 September 256 · Natalis of Oea votes for himself and for the absent bishops of Sabratha and Leptis Magna that heretics must be baptized.
- Opinions of the Bishops 86Cyprian of Carthage · 1 September 256 · Junius of Neapolis holds to the earlier decision to baptize heretics.
- Opinions of the Bishops 87Cyprian of Carthage · 1 September 256 · Cyprian, voting last, refers to his letter to Jubaianus: heretics must receive the church's one baptism, becoming friends and Christians instead of adversaries and antichrists.
- Passion of Montanus and Lucius 14Anonymous · 259 · Montanus's last exhortations against idolatry, heresy, and hasty reconciliation of the lapsed.
- Symposium 2.3Methodius of Olympus · late 3rd century · Marcella objects: if God forms every child, is he at work even in children born of adultery?
- Symposium 3.10Methodius of Olympus · late 3rd century · Paul applied Genesis to Christ and the church to deprive the licentious of their pretext, who used “increase and multiply” to excuse their lust.
- Symposium 8.10Methodius of Olympus · late 3rd century · The dragon is the devil, who cannot seize the reborn, and the third of the stars he drags down are the heresies, each erring about one Person of the Trinity.
- Commentary on the Apocalypse 2.1Victorinus of Pettau · late 3rd century · The letter to Ephesus praises their labor and hatred of the Nicolaitan heresy but warns them to return to their first love.
- Commentary on the Apocalypse 4.5Victorinus of Pettau · late 3rd century · The eyes of the living creatures are spiritual foresight, and their twenty-four wings the Old Testament books that give the Gospel credibility; heretics and Jews each keep only half.
- Commentary on the Apocalypse 11.1Victorinus of Pettau · late 3rd century · The measuring reed is John's authority, shown when bishops asked him to write his Gospel against the heretics, and the measure is the rule of faith.
- Letter of the six bishops to Paul 1Anonymous · ca. 264–269 · Six bishops write to Paul of Samosata setting out the apostolic faith that the Son of God is God, begotten before the ages.
- Letter of the six bishops to Paul 7Anonymous · ca. 264–269 · The bishops close by affirming that Christ is one and the same before the ages and ask Paul to sign whether he agrees.
- Fragment I of the acts of the disputation with MalchionAnonymous · ca. 264–269 · A fragment of the disputation distinguishes the Word, begotten by God alone, from Jesus Christ born of the virgin, with whom the Word came together.
- Fragment II of the acts of the disputation with MalchionAnonymous · ca. 264–269 · A saying of Paul of Samosata: the Word is greater than Christ, who became great through wisdom.
- Fragment III of the acts of the disputation with MalchionAnonymous · ca. 264–269 · Paul of Samosata teaches that wisdom dwelt in Christ as in a temple, more than in the prophets, but that Jesus Christ and the Word are two.
- Fragment IV of the acts of the disputation with MalchionAnonymous · ca. 264–269 · Paul of Samosata says that the visible Jesus was not wisdom, since wisdom cannot take a visible shape.
- Fragment V of the acts of the disputation with MalchionAnonymous · ca. 264–269 · Malchion presses Paul that he denies that the only-begotten Son was present in essence in the whole Saviour.
- Against the Manichaeans 1Alexander of Lycopolis · ca. 280–320 · Alexander praises the simple moral teaching of Christianity and explains how later disputes split it into sects.
- Against the Manichaeans 2Alexander of Lycopolis · ca. 280–320 · Alexander introduces Mani, his first missionaries in Egypt, and his two principles, God and matter.
- Against the Manichaeans 3Alexander of Lycopolis · ca. 280–320 · Alexander reports the Manichaean myth: matter attacks God's realm, God sends soul into matter, and the Demiurge makes the world to free it.
- Against the Manichaeans 4Alexander of Lycopolis · ca. 280–320 · Alexander reports the Manichaean teaching on the moon and sun as vessels of souls, the making of man, Christ as Mind, and the abstinence of the Elect.
- Against the Manichaeans 5Alexander of Lycopolis · ca. 280–320 · Alexander notes the Manichaeans' use of Greek myths and explains why refuting a teaching with no accepted premises is hard, unlike arguing with Christians who appeal to inspired Scripture.
- Against the Manichaeans 6Alexander of Lycopolis · ca. 280–320 · Alexander argues that Mani's definition of matter as disorderly motion leads to more principles than two and makes no sense.
- Against the Manichaeans 7Alexander of Lycopolis · ca. 280–320 · Alexander examines which kind of motion Mani's matter could be and shows that none fits.
- Against the Manichaeans 8Alexander of Lycopolis · ca. 280–320 · Alexander argues that alteration cannot make matter evil, and that neither as bodies nor as incorporeals can God and matter be the only two principles.
- Against the Manichaeans 9Alexander of Lycopolis · ca. 280–320 · Alexander argues that matter could not have risen to God's region by itself, and that its desire for the good would not have been evil or a reason for God's jealousy.
- Against the Manichaeans 10Alexander of Lycopolis · ca. 280–320 · Alexander says the Manichaean war of matter against God outdoes the myths of the poets and wrongly ascribes envy and anger to God.
- Against the Manichaeans 11Alexander of Lycopolis · ca. 280–320 · Alexander asks whether the power God sent was equal or inferior to God, and whether matter's powers are equal or inferior to matter, finding both answers absurd.
- Against the Manichaeans 12Alexander of Lycopolis · ca. 280–320 · Alexander answers the claim that the divine power is gradually overcoming evil by pointing out that evils have not lessened since Cain, as had been answered to Zeno's conflagration.
- Against the Manichaeans 13Alexander of Lycopolis · ca. 280–320 · Alexander shows that the heavens are orderly and that, on Manichaean principles, disasters and wars would be goods because they free the divine power.
- Against the Manichaeans 14Alexander of Lycopolis · ca. 280–320 · Alexander mocks the conclusion that destructive animals and men would deserve honour, and says education and law, not Manichaean myth, answer vice.
- Against the Manichaeans 15Alexander of Lycopolis · ca. 280–320 · Alexander argues that pleasure and desire belong to sensation and bodily need, not to an evil principle, and that man can master them.
- Against the Manichaeans 16Alexander of Lycopolis · ca. 280–320 · Alexander argues that if anyone can become good all can, so education and wisdom matter, and praises Jesus for bringing ordinary working people to God and the good.
- Against the Manichaeans 17Alexander of Lycopolis · ca. 280–320 · Alexander argues that every account of where the divine power came from, and how it was mixed with matter, contradicts the Manichaean system.
- Against the Manichaeans 18Alexander of Lycopolis · ca. 280–320 · Alexander denies that matter can perish when the divine power leaves it, and asks by which part of himself Mani could have learned his doctrine.
- Against the Manichaeans 19Alexander of Lycopolis · ca. 280–320 · Alexander finds the sending of a second, creative power as absurd as the first and asks why God needed two powers.
- Against the Manichaeans 20Alexander of Lycopolis · ca. 280–320 · Alexander argues that if sun and moon are made from divided parts of the divine power, the divine power is itself matter.
- Against the Manichaeans 21Alexander of Lycopolis · ca. 280–320 · Alexander argues that since the Manichaeans hold the divine power to be alike throughout, they cannot explain why the sun and moon remained pure while the rest was tainted.
- Against the Manichaeans 22Alexander of Lycopolis · ca. 280–320 · Alexander uses astronomy to refute the Manichaean idea that the moon's phases come from souls being collected and passed to the sun.
- Against the Manichaeans 23Alexander of Lycopolis · ca. 280–320 · Alexander argues that the divine power cannot be lessening if all stays the same, and that the Manichaean account of man as a work of matter modelled on an image in the sun is incoherent.
- Against the Manichaeans 24Alexander of Lycopolis · ca. 280–320 · Alexander attacks the Manichaean doctrine of Christ as Mind and contrasts their view of the cross as a demonstration with the church's teaching that Christ gave himself for the forgiveness of sins.
- Against the Manichaeans 25Alexander of Lycopolis · ca. 280–320 · Alexander mocks the Manichaean abstinence from meat and marriage and contrasts their literal myths with allegorical readings of the Giants and of the angels and the daughters of men.
- Against the Manichaeans 26Alexander of Lycopolis · ca. 280–320 · Alexander argues that the dark fire outside the world is simply matter, and that it can neither destroy nor be destroyed as the Manichaeans claim.
- Against the Manichaeans 27Alexander of Lycopolis · ca. 280–320 · Alexander concludes that the outer fire, being of the same nature as matter, could not destroy it.
- Book 3, chapter 43Macarius Magnes · ca. 400 (disputed) · Macarius answers that Paul gave no command about virginity so that it would be a free and more glorious choice, while his warning about those who forbid marriage and foods targets heretics such as the Manichaeans, Encratites, and Dositheus.
- Book 4, chapter 15Macarius Magnes · ca. 400 (disputed) · Macarius answers that Christ's prophecy of many deceivers coming in his name has been fulfilled by Manes, Montanus, Cerinthus, Simon, Marcion, Bardesanes, Droserius, Dositheus, and their followers.
- On Free Will 3.9Methodius of Olympus · late 3rd cent. (disputed) · The Valentinian concludes that uncreated matter coexists with God and that evil flows from its unformed dregs.
- On Free Will 9.3Methodius of Olympus · late 3rd cent. (disputed) · He holds that matter always had qualities and that evil flows from it.
- Cib. 14Methodius of Olympus · late 3rd cent. (disputed) · The field of the dead, the bone, and the grave signify incontinence, apostates, and hypocrites; the seventh day is the end of life, and the ashes signify repentant humility.
- Lepr. 2Methodius of Olympus · late 3rd cent. (disputed) · The good seed of faith is planted by the Father; the saying about plants not planted by him does not support Gnostic classes of souls or Marcion's two gods.
- Lepr. 11Methodius of Olympus · late 3rd cent. (disputed) · Man is spirit, soul, and flesh: heretics are leprous in spirit through false belief about Father, Word, or Spirit, while others are unclean in the flesh through pleasure.
- Lepr. 14Methodius of Olympus · late 3rd cent. (disputed) · The woolen garment is the renewed inner man clothed from Christ the Lamb, the linen the man of dust; some heretics are clean in life but leprous in faith.
- Res. 1.1Methodius of Olympus · late 3rd cent. (disputed) · Sistelius proposes that the heretical view be stated fully before it is answered, and Theophilus, defending the practice from Solomon's portraits of the harlot and of the ungodly, asks the physician Aglaophon to state the case against the resurrection of the body.
- Res. 1.19Methodius of Olympus · late 3rd cent. (disputed) · Proclus presents Origen as a learned churchman who firmly rejected the resurrection of the same flesh, and introduces a quotation from his commentary on the first Psalm.
- Res. 1.27Methodius of Olympus · late 3rd cent. (disputed) · The narrator, shaken by Proclus's speech, calls Auxentius to his aid and attacks the opponents' rhetoric and the presumption of those who interpret Scripture to win applause rather than to live rightly.
- Res. 1.28Methodius of Olympus · late 3rd cent. (disputed) · The narrator compares heterodox sophists to painters who imitate ships without knowing how to build or steer them, and Auxentius asks him to lead the reply.
- Res. 3.3Methodius of Olympus · late 3rd cent. (disputed) · The narrator turns to refute Origen's own account of the resurrection, beginning with his image of the waterskin, and objects that the bodily form changes with age more than the flesh does.
- Res. 3.17Methodius of Olympus · late 3rd cent. (disputed) · Origen's argument from the rich man and Lazarus and from Samuel's appearance that the soul after death has a body-like shape.
- Res. 3.18Methodius of Olympus · late 3rd cent. (disputed) · Origen's claim that the soul after death has a body-shaped vehicle contradicts itself: souls are themselves rational bodies shaped in members, so the body that belongs to them must take the same form.
- Res. 3.21Methodius of Olympus · late 3rd cent. (disputed) · Romans 14:9: the living are the souls, the dead the bodies.
- Canon 16Anonymous · ca. 306 (disputed, ca. 295–314) · Catholic girls are not to be married to heretics or Jews; parents who do so are excluded from communion for five years.
- Canon 22Anonymous · ca. 306 (disputed, ca. 295–314) · Converts back from heresy do ten years' penance, but those taken into heresy as infants are received at once.
- Canon 51Anonymous · ca. 306 (disputed, ca. 295–314) · Converts from heresy may not be ordained, and any already ordained are to be deposed.
- Canons of Hippolytus, canon 1Anonymous · 4th century · The first canon confesses the equal and eternal Trinity and the Word as Son and Creator, and separates from the Church those who teach wickedly about the Word.
- Church History 1.1.1Eusebius of Caesarea · ca. 300–325 · Eusebius begins to set out the plan of his history: the apostolic successions, the church's leaders and writers, and the heretics who ravaged the flock.
- Church History 2.1.11Eusebius of Caesarea · ca. 300–325 · Simon, revered as “the great power of God,” was amazed at Philip's miracles and was baptized in pretended faith.
- Church History 2.1.12Eusebius of Caesarea · ca. 300–325 · Simon's heretical followers still creep into the church like a disease, though many have been exposed and expelled, as Simon was by Peter.
- Church History 2.13.1Eusebius of Caesarea · ca. 300–325 · The devil brought Simon Magus to Rome, where his sorceries led many astray.
- Church History 2.13.3Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Simon of Gitta, by demonic magic, was honoured as a god in Rome with a statue inscribed “To Simon the holy god.”
- Church History 2.13.4Eusebius of Caesarea · ca. 300–325 · Justin (quoted): the Samaritans worship Simon as the first god, and call his companion Helena, a former prostitute, his first Thought.
- Church History 2.13.5Eusebius of Caesarea · ca. 300–325 · Irenaeus, Against Heresies 1, also describes Simon and the later heresiarchs in detail.
- Church History 2.13.6Eusebius of Caesarea · ca. 300–325 · Simon was the first author of all heresy; his followers, feigning Christianity, worship images of Simon and Helena.
- Church History 2.13.7Eusebius of Caesarea · ca. 300–325 · Their secret rites are said to be too shameful to be written or spoken.
- Church History 2.13.8Eusebius of Caesarea · ca. 300–325 · Eusebius charges the Simonians with the utmost depravity toward women.
- Church History 2.14.1Eusebius of Caesarea · ca. 300–325 · The evil power set up Simon as the great opponent of the apostles.
- Church History 2.14.3Eusebius of Caesarea · ca. 300–325 · No heretical group survived in the apostles' own time, for the light of truth prevailed.
- Church History 2.14.4Eusebius of Caesarea · ca. 300–325 · Exposed by Peter in Judea, Simon fled westward over the sea.
- Church History 2.14.5Eusebius of Caesarea · ca. 300–325 · In Rome Simon soon won such success that a statue was set up to him as a god.
- Church History 2.25.6Eusebius of Caesarea · ca. 300–325 · Gaius, a Roman churchman, in his dialogue with the Montanist Proclus, says he can show the apostles' monuments.
- Church History 3.25.6Eusebius of Caesarea · ca. 300–325 · The list distinguishes acknowledged, disputed, and heretical writings such as the Gospels of Peter, Thomas, and Matthias and various apocryphal Acts.
- Church History 3.25.7Eusebius of Caesarea · ca. 300–325 · Heretical books differ in style and teaching from the apostles and must be rejected outright.
- Church History 3.26.1Eusebius of Caesarea · ca. 300–325 · Menander, Simon's Samaritan successor, claimed to be a saviour sent from invisible aeons.
- Church History 3.26.2Eusebius of Caesarea · ca. 300–325 · Menander taught that his magic and baptism gave immortality even in this life.
- Church History 3.26.3Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Menander, Simon's disciple, deceived many at Antioch, promising they would not die.
- Church History 3.26.4Eusebius of Caesarea · ca. 300–325 · The devil used such sorcerers to discredit Christian teaching on immortality and resurrection.
- Church History 3.27.1Eusebius of Caesarea · ca. 300–325 · Others, the Ebionites, were named for their “poor” opinions of Christ.
- Church History 3.27.2Eusebius of Caesarea · ca. 300–325 · Some Ebionites held Jesus a mere man born of Joseph and Mary, and required the law for salvation.
- Church History 3.27.3Eusebius of Caesarea · ca. 300–325 · Other Ebionites accepted the virgin birth but denied Christ's pre-existence as the Word, and kept the law.
- Church History 3.27.4Eusebius of Caesarea · ca. 300–325 · They rejected Paul's letters as an apostate's and used only the Gospel of the Hebrews.
- Church History 3.27.5Eusebius of Caesarea · ca. 300–325 · They kept the sabbath and Jewish customs, but also Sunday rites in memory of the resurrection.
- Church History 3.27.6Eusebius of Caesarea · ca. 300–325 · The name Ebionite comes from the Hebrew word for “poor.”
- Church History 3.28.1Eusebius of Caesarea · ca. 300–325 · Cerinthus founded another heresy, as Gaius reports.
- Church History 3.28.2Eusebius of Caesarea · ca. 300–325 · Gaius (quoted): Cerinthus forged revelations teaching an earthly thousand-year kingdom of fleshly pleasures.
- Church History 3.28.4Eusebius of Caesarea · ca. 300–325 · Dionysius (quoted): Cerinthus gave his fiction a trustworthy name and taught an earthly kingdom of Christ.
- Church History 3.28.5Eusebius of Caesarea · ca. 300–325 · Dionysius (quoted): Cerinthus's kingdom was a dream of food, drink, marriage, and sacrifices.
- Church History 3.28.6Eusebius of Caesarea · ca. 300–325 · Irenaeus, from Polycarp's tradition, tells how John fled a bath-house because Cerinthus was inside.
- Church History 3.29.1Eusebius of Caesarea · ca. 300–325 · The short-lived Nicolaitans, mentioned in Revelation, claimed descent from the deacon Nicolaus; Clement tells his story.
- Church History 3.29.2Eusebius of Caesarea · ca. 300–325 · Clement (quoted): accused of jealousy, Nicolaus offered his wife to others; his followers misread his saying “abuse the flesh” as licence for immorality.
- Church History 3.32.2Eusebius of Caesarea · ca. 300–325 · Hegesippus reports that heretics accused Simeon, who after many days of torture died like the Lord.
- Church History 3.32.7Eusebius of Caesarea · ca. 300–325 · Hegesippus says the church remained a pure virgin until then, with would-be corrupters still hidden.
- Church History 3.32.8Eusebius of Caesarea · ca. 300–325 · Once the apostles and their hearers had died, false teachers openly proclaimed “knowledge falsely so called.”
- Church History 3.36.4Eusebius of Caesarea · ca. 300–325 · On his way through Asia, Ignatius warned the churches against heresies and urged them to hold to apostolic tradition, also in writing.
- Church History 3.38.5Eusebius of Caesarea · ca. 300–325 · Later lengthy works with dialogues of Peter and Apion are wrongly ascribed to Clement.
- Church History 4.7.2Eusebius of Caesarea · ca. 300–325 · He used heretics bearing the Christian name to destroy believers and repel outsiders.
- Church History 4.7.3Eusebius of Caesarea · ca. 300–325 · From Menander came Saturninus in Syria and Basilides in Egypt, founders of two heresies.
- Church History 4.7.4Eusebius of Caesarea · ca. 300–325 · Irenaeus says Saturninus repeated Menander's teaching, while Basilides spun endless fables.
- Church History 4.7.5Eusebius of Caesarea · ca. 300–325 · Many churchmen defended the truth, and some wrote works against these heresies.
- Church History 4.7.6Eusebius of Caesarea · ca. 300–325 · Agrippa Castor's refutation of Basilides has survived.
- Church History 4.7.7Eusebius of Caesarea · ca. 300–325 · Agrippa Castor reports that Basilides wrote 24 books on the gospel, invented prophets, allowed eating idol food and denying the faith under persecution, and imposed five years' silence.
- Church History 4.7.8Eusebius of Caesarea · ca. 300–325 · Agrippa Castor thoroughly exposed Basilides' error.
- Church History 4.7.9Eusebius of Caesarea · ca. 300–325 · Irenaeus reports that Carpocrates' Gnostics practised magic openly and taught that shameful deeds were needed to escape the cosmic rulers.
- Church History 4.7.10Eusebius of Caesarea · ca. 300–325 · Through them the devil ruined their followers and gave pagans material to slander all Christians.
- Church History 4.7.13Eusebius of Caesarea · ca. 300–325 · Heresies came and went, but the one true universal church grew, unchanged and shining on all peoples.
- Church History 4.7.15Eusebius of Caesarea · ca. 300–325 · The truth raised up champions who refuted the heresies in writing too.
- Church History 4.10.1Eusebius of Caesarea · ca. 300–325 · Under Antoninus Pius, Telesphorus of Rome died a martyr and Hyginus succeeded; Valentinus and Cerdo were then active in Rome.
- Church History 4.11.1Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): Valentinus was in Rome from Hyginus to Anicetus; Cerdo repeatedly confessed, taught secretly, and was expelled.
- Church History 4.11.2Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): Cerdo taught that the just God of the law is not the good, unknown Father of Christ; Marcion developed his school.
- Church History 4.11.3Eusebius of Caesarea · ca. 300–325 · Irenaeus exposes the hidden wickedness of Valentinus's system.
- Church History 4.11.4Eusebius of Caesarea · ca. 300–325 · Irenaeus describes Marcus, a magician of the same period, and his rites.
- Church History 4.11.5Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): the Marcosians perform a “bridal chamber” rite and a baptism in the name of the unknown Father, Truth, and the one who descended on Jesus.
- Church History 4.11.9Eusebius of Caesarea · ca. 300–325 · Justin (quoted): Marcion teaches that a god greater than the Creator is Christ's Father; his followers are still called Christians.
- Church History 4.11.10Eusebius of Caesarea · ca. 300–325 · Justin (quoted) mentions his treatise against all heresies.
- Church History 4.14.5Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): the Asian churches confirm Polycarp's teaching; in Rome he won many heretics back to the church.
- Church History 4.14.6Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): Polycarp told how John fled a bath-house because Cerinthus was inside.
- Church History 4.14.7Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): Polycarp called Marcion “the firstborn of Satan”; the apostles avoided all contact with heretics, as Paul teaches.
- Church History 4.15.46Eusebius of Caesarea · ca. 300–325 · The same letter also recorded other Smyrnaean martyrs, including the Marcionite presbyter Metrodorus, burned alive.
- Church History 4.18.9Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted) twice cites Justin: he would not believe even the Lord if he preached another God, and Satan blasphemed God only after Christ's coming.
- Church History 4.22.4Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): after James's martyrdom Simeon, the Lord's cousin, became bishop; the church was then called a virgin, uncorrupted.
- Church History 4.22.5Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): Thebuthis, disappointed of the bishopric, began the corruption; from the Jewish sects came Simon and others, and from them the later heresies.
- Church History 4.22.6Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted): from them came false Christs, prophets, and apostles who divided the church.
- Church History 4.22.7Eusebius of Caesarea · ca. 300–325 · Hegesippus (quoted) lists seven Jewish sects: Essenes, Galileans, Hemerobaptists, Masbothei, Samaritans, Sadducees, and Pharisees.
- Church History 4.22.9Eusebius of Caesarea · ca. 300–325 · Hegesippus and the ancients called Proverbs “All-virtuous Wisdom”; he says some apocrypha were forged by heretics of his day.
- Church History 4.23.4Eusebius of Caesarea · ca. 300–325 · Dionysius's letter to Nicomedia attacks Marcion's heresy.
- Church History 4.23.5Eusebius of Caesarea · ca. 300–325 · Dionysius praised Bishop Philip of Gortyna's church and warned the Cretans against heretics.
- Church History 4.23.6Eusebius of Caesarea · ca. 300–325 · Dionysius wrote to Amastris and Pontus with scriptural exposition, much counsel on marriage and chastity, and a command to receive back all who repent of sin or heresy.
- Church History 4.23.12Eusebius of Caesarea · ca. 300–325 · Dionysius (quoted): heretics have altered his letters, so it is no wonder they tamper with the Lord's Scriptures.
- Church History 4.24.1Eusebius of Caesarea · ca. 300–325 · Theophilus of Antioch wrote To Autolycus, works against Hermogenes and Marcion, and catechetical books, as pastors everywhere fought the heretics; Maximinus succeeded him.
- Church History 4.25.1Eusebius of Caesarea · ca. 300–325 · Philip of Gortyna, Irenaeus, Modestus, and others wrote against Marcion.
- Church History 4.27.1Eusebius of Caesarea · ca. 300–325 · Apolinarius wrote an apology, books against Greeks and Jews, On Truth, and works against the newly rising Montanist heresy.
- Church History 4.28.1Eusebius of Caesarea · ca. 300–325 · Musanus wrote to recall brothers drawn to the new Encratite heresy, said to have been founded by Tatian.
- Church History 4.29.1Eusebius of Caesarea · ca. 300–325 · Tatian, Justin's disciple, is described by Irenaeus.
- Church History 4.29.2Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): the Encratites rejected marriage, implicitly accusing the Creator of male and female, abstained from meat, and denied Adam's salvation.
- Church History 4.29.3Eusebius of Caesarea · ca. 300–325 · Irenaeus (quoted): Tatian, after Justin's martyrdom, left the church, taught Valentinian-like Aeons, called marriage corruption and immorality, and denied Adam's salvation.
- Church History 4.29.4Eusebius of Caesarea · ca. 300–325 · Later one Severus strengthened the heresy, and its followers were called Severians.
- Church History 4.29.5Eusebius of Caesarea · ca. 300–325 · The Severians use the Law, Prophets, and Gospels, but reject Paul and Acts.
- Church History 4.30.1Eusebius of Caesarea · ca. 300–325 · In Mesopotamia Bardesanes wrote Syriac dialogues against Marcion and others, later translated into Greek.
- Church History 4.30.3Eusebius of Caesarea · ca. 300–325 · Bardesanes left the Valentinians but never fully shed their errors; Soter of Rome died at this time.
- Church History 5.3.4Eusebius of Caesarea · ca. 300–325 · When the Montanist prophecy in Phrygia caused dispute, the Gallic confessors sent letters on it to Asia and to Eleutherus of Rome, seeking the churches' peace.
- Church History 5.6.5Eusebius of Caesarea · ca. 300–325 · Through this succession the apostolic tradition and truth have reached Irenaeus's day.
- Church History 5.7.1Eusebius of Caesarea · ca. 300–325 · Irenaeus also testifies that miracles still occurred in the churches of his day.
- Church History 5.7.2Eusebius of Caesarea · ca. 300–325 · Irenaeus: the heretics cannot raise the dead, but in the church the dead have been restored through fasting and prayer.
- Church History 5.7.3Eusebius of Caesarea · ca. 300–325 · Irenaeus: Christ's miracles were real and foretold, and his true disciples still work wonders in his name.
- Church History 5.8.9Eusebius of Caesarea · ca. 300–325 · Irenaeus cites Justin and Ignatius and promised a separate work against Marcion.
- Church History 5.8.10Eusebius of Caesarea · ca. 300–325 · Irenaeus defends the Septuagint's “virgin” in Isaiah 7:14 against the “young woman” of Theodotion and Aquila, whom the Ebionites follow.
- Church History 5.13.1Eusebius of Caesarea · ca. 300–325 · Rhodon, a pupil of Tatian, wrote against Marcion's heresy and its divisions.
- Church History 5.13.2Eusebius of Caesarea · ca. 300–325 · Rhodon: the Marcionites disagree; Apelles holds one first principle but ascribes the prophecies to a hostile spirit, following the prophetess Philumene.
- Church History 5.13.3Eusebius of Caesarea · ca. 300–325 · Rhodon: others, like Marcion, hold two first principles.
- Church History 5.13.4Eusebius of Caesarea · ca. 300–325 · Rhodon: some Marcionites assert two principles without proof, and Syneros's followers assert three.
- Church History 5.13.5Eusebius of Caesarea · ca. 300–325 · Rhodon reports a debate with Apelles, who said doctrine need not be examined and that those who hope in the Crucified and do good works will be saved.
- Church History 5.13.6Eusebius of Caesarea · ca. 300–325 · Apelles told Rhodon that the prophecies refute themselves and that he could not prove his belief in one principle.
- Church History 5.13.7Eusebius of Caesarea · ca. 300–325 · Apelles admitted he believed in one unbegotten God without knowing how to prove it, and Rhodon mocked him.
- Church History 5.13.9Eusebius of Caesarea · ca. 300–325 · Apelles wrote much against the law of Moses.
- Church History 5.14.1Eusebius of Caesarea · ca. 300–325 · The devil raised new heresies; in Asia and Phrygia Montanus was hailed as the Paraclete, with Priscilla and Maximilla as his prophetesses.
- Church History 5.15.1Eusebius of Caesarea · ca. 300–325 · At Rome the deposed presbyter Florinus and Blastus led others into their own innovations.
- Church History 5.16.1Eusebius of Caesarea · ca. 300–325 · Apolinarius of Hierapolis and other learned men wrote against the Montanists.
- Church History 5.16.2Eusebius of Caesarea · ca. 300–325 · An anonymous writer against the Montanists had first refuted them orally.
- Church History 5.16.3Eusebius of Caesarea · ca. 300–325 · The anonymous writer hesitated to write against the Montanists lest he seem to add to the New Testament.
- Church History 5.16.4Eusebius of Caesarea · ca. 300–325 · At Ancyra the writer debated the Montanists for many days, strengthening the church.
- Church History 5.16.5Eusebius of Caesarea · ca. 300–325 · The local presbyters asked for a written record, which he promised to send.
- Church History 5.16.6Eusebius of Caesarea · ca. 300–325 · The anonymous writer turns to the origin of Montanism.
- Church History 5.16.7Eusebius of Caesarea · ca. 300–325 · Montanus, a recent convert at Ardabau, began to prophesy in ecstatic frenzy contrary to the church's tradition.
- Church History 5.16.8Eusebius of Caesarea · ca. 300–325 · Some hearers rebuked Montanus as possessed; others, deceived, encouraged him.
- Church History 5.16.9Eusebius of Caesarea · ca. 300–325 · Two women were also filled with this spirit, which flattered its followers and taught them to revile the whole church for rejecting it.
- Church History 5.16.10Eusebius of Caesarea · ca. 300–325 · Repeated meetings of the Asian faithful condemned the new prophecy and excommunicated its followers.
- Church History 5.16.11Eusebius of Caesarea · ca. 300–325 · The writer's second book tells of the Montanist leaders' deaths.
- Church History 5.16.12Eusebius of Caesarea · ca. 300–325 · The writer answers the charge of killing prophets: none of the Montanist prophets suffered as the true prophets did.
- Church History 5.16.13Eusebius of Caesarea · ca. 300–325 · Rumour said Montanus and Maximilla hanged themselves like Judas.
- Church History 5.16.14Eusebius of Caesarea · ca. 300–325 · Theodotus, an early Montanist leader, reportedly fell to his death during an ecstatic ascent.
- Church History 5.16.15Eusebius of Caesarea · ca. 300–325 · The writer admits he cannot confirm these reports.
- Church History 5.16.16Eusebius of Caesarea · ca. 300–325 · Bishops who tried to examine Maximilla's spirit were prevented by her supporters.
- Church History 5.16.17Eusebius of Caesarea · ca. 300–325 · The writer challenges Maximilla's spirit, which claimed to be “word and spirit and power,” to prove itself before the bishops her followers silenced.
- Church History 5.16.18Eusebius of Caesarea · ca. 300–325 · The writer dates his work and refutes Maximilla's predictions of war.
- Church History 5.16.19Eusebius of Caesarea · ca. 300–325 · Thirteen years after Maximilla's death, no war had come, but peace for Christians.
- Church History 5.16.20Eusebius of Caesarea · ca. 300–325 · When refuted, the Montanists appeal to their many martyrs as proof.
- Church History 5.16.21Eusebius of Caesarea · ca. 300–325 · Martyrs prove nothing: the Marcionites have many martyrs but do not truly confess Christ.
- Church History 5.16.22Eusebius of Caesarea · ca. 300–325 · Catholic martyrs refused communion with Montanist martyrs even when dying together.
- Church History 5.17.1Eusebius of Caesarea · ca. 300–325 · The anonymous writer cites Miltiades, who argued that a true prophet does not speak in ecstasy.
- Church History 5.17.2Eusebius of Caesarea · ca. 300–325 · The false prophet speaks in an ecstasy that begins in wilful ignorance and ends in madness.
- Church History 5.17.3Eusebius of Caesarea · ca. 300–325 · No biblical or later prophet — Agabus, Judas, Silas, Philip's daughters, Ammia, Quadratus — prophesied in such ecstasy.
- Church History 5.17.4Eusebius of Caesarea · ca. 300–325 · If the Montanist women inherited prophecy, who inherited it from them? None has appeared in fourteen years since Maximilla's death.
- Church History 5.18.1Eusebius of Caesarea · ca. 300–325 · Apollonius wrote against the Montanists, exposing their prophecies and their leaders' lives.
- Church History 5.18.2Eusebius of Caesarea · ca. 300–325 · Apollonius: Montanus dissolved marriages, imposed fasts, called Pepuza “Jerusalem,” and raised money to pay his preachers.
- Church History 5.18.3Eusebius of Caesarea · ca. 300–325 · Apollonius: the prophetesses left their husbands, yet Prisca was falsely called a virgin.
- Church History 5.18.4Eusebius of Caesarea · ca. 300–325 · Apollonius: a prophetess who takes gold, silver, and fine clothes must be rejected.
- Church History 5.18.5Eusebius of Caesarea · ca. 300–325 · Apollonius: Themiso bribed his way out of prison, yet posed as a martyr and wrote a “catholic letter” in imitation of the apostle.
- Church History 5.18.6Eusebius of Caesarea · ca. 300–325 · Apollonius: the prophetess feasts with Alexander, a so-called martyr who was really a convicted robber.
- Church History 5.18.7Eusebius of Caesarea · ca. 300–325 · Apollonius: contrary to Christ's command, the Montanist prophets and martyrs extort money even from the poor, orphans, and widows.
- Church History 5.18.8Eusebius of Caesarea · ca. 300–325 · A prophet must be tested by his fruits.
- Church History 5.18.9Eusebius of Caesarea · ca. 300–325 · Alexander was tried at Ephesus for robbery, not for the faith, and his own church would not receive him.
- Church History 5.18.10Eusebius of Caesarea · ca. 300–325 · A prophet who failed to see through Alexander is himself exposed.
- Church History 5.18.11Eusebius of Caesarea · ca. 300–325 · Apollonius: true prophets do not dye their hair, use make-up, gamble, or lend at interest, as the Montanist prophets do.
- Church History 5.18.12Eusebius of Caesarea · ca. 300–325 · Apollonius wrote forty years after Montanus began to prophesy.
- Church History 5.18.13Eusebius of Caesarea · ca. 300–325 · Apollonius confirms that Zoticus was prevented from examining Maximilla's spirit, and mentions the martyr Thraseas.
- Church History 5.18.14Eusebius of Caesarea · ca. 300–325 · Apollonius records a tradition that the apostles stayed twelve years in Jerusalem, uses the Apocalypse, and tells of John raising a dead man at Ephesus.
- Church History 5.19.1Eusebius of Caesarea · ca. 300–325 · Serapion, bishop of Antioch, refers to Apolinarius's writings against the Montanists in a letter to Caricus and Pontius.
- Church History 5.19.2Eusebius of Caesarea · ca. 300–325 · Serapion sends Apolinarius's writings to show that the whole church abhors the “New Prophecy.”
- Church History 5.19.3Eusebius of Caesarea · ca. 300–325 · Bishops signed Serapion's letter; one testifies that Sotas of Anchialus tried to exorcize Priscilla's demon but was prevented.
- Church History 5.20.1Eusebius of Caesarea · ca. 300–325 · Irenaeus wrote letters against Blastus and Florinus and a treatise On the Ogdoad against Florinus's drift into Valentinianism.
- Church History 5.20.4Eusebius of Caesarea · ca. 300–325 · Irenaeus tells Florinus that his doctrines are foreign to the church and to the presbyters who knew the apostles.
- Church History 5.20.7Eusebius of Caesarea · ca. 300–325 · Irenaeus is sure that Polycarp would have stopped his ears and fled on hearing Florinus's teaching.
- Church History 5.27.1Eusebius of Caesarea · ca. 300–325 · Eusebius lists other writers of the period — Heraclitus, Maximus, Candidus, Apion, Sextus, Arabianus — and many anonymous orthodox works.
- Church History 5.28.1Eusebius of Caesarea · ca. 300–325 · Eusebius introduces an anonymous work against the heresy of Artemon.
- Church History 5.28.2Eusebius of Caesarea · ca. 300–325 · The anonymous author refutes the claim that the “mere man” Christology was ancient.
- Church History 5.28.3Eusebius of Caesarea · ca. 300–325 · The Artemonites claimed their view was apostolic and held in Rome until Victor, and corrupted under Zephyrinus.
- Church History 5.28.4Eusebius of Caesarea · ca. 300–325 · Scripture and earlier writers — Justin, Miltiades, Tatian, Clement — contradict them, calling Christ God.
- Church History 5.28.6Eusebius of Caesarea · ca. 300–325 · Victor himself excommunicated Theodotus the cobbler, the first to call Christ a mere man.
- Church History 5.28.8Eusebius of Caesarea · ca. 300–325 · The author tells the story of Natalius, a confessor of his own day.
- Church History 5.28.9Eusebius of Caesarea · ca. 300–325 · Natalius was misled by two disciples of Theodotus the cobbler.
- Church History 5.28.10Eusebius of Caesarea · ca. 300–325 · They made Natalius their bishop for a monthly salary.
- Church History 5.28.11Eusebius of Caesarea · ca. 300–325 · Christ warned Natalius in visions, not wanting a confessor to perish outside the church.
- Church History 5.28.12Eusebius of Caesarea · ca. 300–325 · Scourged by angels in the night, Natalius repented in sackcloth and was with difficulty readmitted by Zephyrinus.
- Church History 5.28.13Eusebius of Caesarea · ca. 300–325 · The Artemonites tamper with Scripture and treat it as material for logical syllogisms.
- Church History 5.28.14Eusebius of Caesarea · ca. 300–325 · They neglect Scripture for Euclid, Aristotle, Theophrastus, and Galen.
- Church History 5.28.15Eusebius of Caesarea · ca. 300–325 · They corrupt the faith with pagan learning and have altered the Scriptures, claiming to correct them.
- Church History 5.28.16Eusebius of Caesarea · ca. 300–325 · Their copies of Scripture disagree with one another.
- Church History 5.28.17Eusebius of Caesarea · ca. 300–325 · Each Artemonite teacher's “corrected” text differs, and some even from their own earlier versions.
- Church History 5.28.18Eusebius of Caesarea · ca. 300–325 · To alter Scripture is either unbelief in the Spirit's inspiration or a claim to be wiser than the Spirit.
- Church History 5.28.19Eusebius of Caesarea · ca. 300–325 · Some rejected the law and prophets altogether, under the pretext of grace.
- Church History 6.2.13Eusebius of Caesarea · ca. 300–325 · Impoverished, Origen was taken in by a rich woman who also supported a heretic.
- Church History 6.2.14Eusebius of Caesarea · ca. 300–325 · Origen refused ever to pray with the heretic Paul, keeping the church's rule.
- Church History 6.12.2Eusebius of Caesarea · ca. 300–325 · Serapion wrote against the Gospel of Peter because it had misled some at Rhossus.
- Church History 6.12.4Eusebius of Caesarea · ca. 300–325 · Serapion had allowed the Gospel of Peter to be read without examining it, but now, hearing of heresy, will return.
- Church History 6.12.5Eusebius of Caesarea · ca. 300–325 · Serapion explains the heresy of Marcianus in his letter.
- Church History 6.12.6Eusebius of Caesarea · ca. 300–325 · Serapion found the Gospel of Peter mostly orthodox but with Docetic additions.
- Church History 6.13.5Eusebius of Caesarea · ca. 300–325 · Clement refutes heretics and mixes history and philosophy, as the title suggests.
- Church History 6.17.1Eusebius of Caesarea · ca. 300–325 · Symmachus the translator was an Ebionite; Origen received his writings from a woman named Juliana.
- Church History 6.18.1Eusebius of Caesarea · ca. 300–325 · Origen won Ambrose from Valentinianism to orthodoxy.
- Church History 6.18.2Eusebius of Caesarea · ca. 300–325 · Scholars, heretics, and philosophers flocked to Origen.
- Church History 6.19.12Eusebius of Caesarea · ca. 300–325 · Origen: because heretics and philosophers came to him, he studied their teachings.
- Church History 6.20.3Eusebius of Caesarea · ca. 300–325 · Gaius of Rome, arguing against a Montanist, counted only thirteen letters of Paul, excluding Hebrews.
- Church History 6.22.1Eusebius of Caesarea · ca. 300–325 · Eusebius lists Hippolytus's works, including an Easter cycle and Against All the Heresies.
- Church History 6.33.1Eusebius of Caesarea · ca. 300–325 · Beryllus of Bostra denied that Christ pre-existed with his own divinity before the incarnation.
- Church History 6.33.2Eusebius of Caesarea · ca. 300–325 · Origen persuaded Beryllus by argument and restored him to orthodoxy.
- Church History 6.33.3Eusebius of Caesarea · ca. 300–325 · The records of the synod on Beryllus survive.
- Church History 6.37.1Eusebius of Caesarea · ca. 300–325 · In Arabia some taught that the soul dies with the body until the resurrection; Origen persuaded them otherwise at a synod.
- Church History 6.38.1Eusebius of Caesarea · ca. 300–325 · Origen warned against the Elkesaites, who rejected Paul, allowed outward denial under persecution, and offered forgiveness through a heavenly book.
- Church History 6.43.1Eusebius of Caesarea · ca. 300–325 · Novatian, a Roman presbyter, denied the lapsed any hope and founded the sect of the “Pure.”
- Church History 6.43.2Eusebius of Caesarea · ca. 300–325 · A Roman synod of sixty bishops excommunicated Novatian and ruled that the lapsed be restored through penance.
- Church History 6.43.3Eusebius of Caesarea · ca. 300–325 · Letters of Cornelius and of Cyprian confirm that the lapsed should be helped and Novatian excommunicated.
- Church History 6.43.4Eusebius of Caesarea · ca. 300–325 · Eusebius will quote Cornelius's letter about Novatian.
- Church History 6.43.5Eusebius of Caesarea · ca. 300–325 · Cornelius: Novatian long coveted the episcopate, hiding his ambition behind the confessors' support.
- Church History 6.43.6Eusebius of Caesarea · ca. 300–325 · Confessors who had joined Novatian returned to the church and exposed his deceit.
- Church History 6.43.7Eusebius of Caesarea · ca. 300–325 · Cornelius: Novatian, who swore he did not want to be bishop, suddenly appeared as one.
- Church History 6.43.8Eusebius of Caesarea · ca. 300–325 · Novatian lured three simple rural bishops to Rome on a false pretext.
- Church History 6.43.9Eusebius of Caesarea · ca. 300–325 · Novatian had the drunken bishops ordain him by force in a sham ceremony.
- Church History 6.43.12Eusebius of Caesarea · ca. 300–325 · Not even this great church could recall Novatian from his course.
- Church History 6.43.13Eusebius of Caesarea · ca. 300–325 · Cornelius asks what merit Novatian had to claim the episcopate: none of long service or suffering.
- Church History 6.43.14Eusebius of Caesarea · ca. 300–325 · Cornelius: Novatian came to faith through exorcism and was baptized by pouring on his sickbed, a doubtful baptism.
- Church History 6.43.16Eusebius of Caesarea · ca. 300–325 · Cornelius: in the persecution Novatian refused to help the brethren, saying he no longer wished to be a presbyter.
- Church History 6.43.18Eusebius of Caesarea · ca. 300–325 · Cornelius: at communion Novatian made people swear by Christ's body and blood never to return to Cornelius.
- Church History 6.43.19Eusebius of Caesarea · ca. 300–325 · Instead of “Amen” at communion, the recipient had to say, “I will not go back to Cornelius.”
- Church History 6.43.20Eusebius of Caesarea · ca. 300–325 · Novatian's followers were leaving him; the martyr Moses had excommunicated him and five presbyters.
- Church History 6.44.1Eusebius of Caesarea · ca. 300–325 · Dionysius wrote to Fabius, who leaned toward Novatian, and told a wonderful story.
- Church History 6.45.1Eusebius of Caesarea · ca. 300–325 · Dionysius urged Novatian to end the schism: dying to avoid schism is a greater martyrdom than dying to avoid idolatry.
- Church History 6.46.3Eusebius of Caesarea · ca. 300–325 · Dionysius told Cornelius he had been invited to a synod at Antioch on the Novatianist schism.
- Church History 6.46.5Eusebius of Caesarea · ca. 300–325 · Dionysius wrote several letters to Rome, including to the Novatianist confessors before and after their return.
- Church History 7.2.1Eusebius of Caesarea · ca. 300–325 · Stephen became bishop of Rome; Dionysius wrote to him on whether converts from heresy should be rebaptized, against the old custom of laying on hands.
- Church History 7.3.1Eusebius of Caesarea · ca. 300–325 · Cyprian required rebaptism of converts from heresy; Stephen angrily defended the older tradition.
- Church History 7.4.1Eusebius of Caesarea · ca. 300–325 · Dionysius told Stephen that the churches had rejected Novatian and were at peace.
- Church History 7.5.4Eusebius of Caesarea · ca. 300–325 · Dionysius: Stephen had threatened to break communion with the eastern bishops who rebaptized heretics.
- Church History 7.5.5Eusebius of Caesarea · ca. 300–325 · Dionysius: great synods had decreed that converts from heresy be instructed and baptized; he pleaded with Stephen.
- Church History 7.6.1Eusebius of Caesarea · ca. 300–325 · Dionysius reports the Sabellian teaching in the Pentapolis and his letters against it.
- Church History 7.7.1Eusebius of Caesarea · ca. 300–325 · Dionysius had read the heretics' books, gaining the power to refute them.
- Church History 7.7.2Eusebius of Caesarea · ca. 300–325 · When a presbyter warned him against reading heresy, a vision from God encouraged him.
- Church History 7.7.3Eusebius of Caesarea · ca. 300–325 · A voice told Dionysius to read everything and test it, as the saying “Be approved money-changers” urges.
- Church History 7.7.4Eusebius of Caesarea · ca. 300–325 · Heraclas readmitted converts from heresy after public confession, without rebaptism, since they had already been baptized in the church.
- Church History 7.8.1Eusebius of Caesarea · ca. 300–325 · Dionysius condemns Novatian for schism, for making Christ unmerciful, and for rejecting the church's baptism.
- Church History 7.9.2Eusebius of Caesarea · ca. 300–325 · An old church member, hearing the baptismal questions, realized his heretical baptism had been nothing like the church's.
- Church History 7.12.1Eusebius of Caesarea · ca. 300–325 · Priscus, Malchus, and Alexander volunteered for martyrdom at Caesarea and were thrown to beasts; a Marcionite woman also died.
- Church History 7.25.2Eusebius of Caesarea · ca. 300–325 · They ascribed it to the heretic Cerinthus, not to John.
- Church History 7.25.3Eusebius of Caesarea · ca. 300–325 · Cerinthus reportedly imagined Christ's kingdom as one of bodily pleasures.
- Church History 7.25.19Eusebius of Caesarea · ca. 300–325 · 1 John begins by opposing those who deny Christ came in the flesh.
- Church History 7.26.1Eusebius of Caesarea · ca. 300–325 · Dionysius wrote letters and four treatises against Sabellianism, the latter to Dionysius of Rome.
- Church History 7.27.2Eusebius of Caesarea · ca. 300–325 · Paul taught that Christ was a mere man; bishops gathered at Antioch, and the aged Dionysius sent his view by letter.
- Church History 7.28.2Eusebius of Caesarea · ca. 300–325 · Repeated synods debated, Paul's party concealing his views and the others exposing them.
- Church History 7.29.1Eusebius of Caesarea · ca. 300–325 · A final synod condemned and excommunicated Paul of Samosata (ca. 268).
- Church History 7.29.2Eusebius of Caesarea · ca. 300–325 · The presbyter and rhetorician Malchion exposed Paul in a recorded debate.
- Church History 7.30.1Eusebius of Caesarea · ca. 300–325 · The synod sent a circular letter to Rome, Alexandria, and all provinces about Paul.
- Church History 7.30.3Eusebius of Caesarea · ca. 300–325 · The synod had invited Dionysius, who wrote to the Antiochene church without addressing Paul.
- Church History 7.30.4Eusebius of Caesarea · ca. 300–325 · Firmilian twice condemned Paul but was deceived by his promise to change.
- Church History 7.30.6Eusebius of Caesarea · ca. 300–325 · The synod: since Paul has left the rule of faith, his conduct as an outsider need not be judged — yet they describe it.
- Church History 7.30.7Eusebius of Caesarea · ca. 300–325 · The synod charges Paul with enriching himself by extortion and bribery.
- Church History 7.30.8Eusebius of Caesarea · ca. 300–325 · They accuse him of preferring a civil title and parading with a retinue.
- Church History 7.30.9Eusebius of Caesarea · ca. 300–325 · They charge him with theatrical conduct in church: a throne, demands for applause, and contempt for earlier teachers.
- Church History 7.30.10Eusebius of Caesarea · ca. 300–325 · They say he banned hymns to Christ and had women sing hymns in his own honour at Easter.
- Church History 7.30.11Eusebius of Caesarea · ca. 300–325 · Paul denies that the Son came down from heaven, yet lets his followers call him an angel from heaven.
- Church History 7.30.12Eusebius of Caesarea · ca. 300–325 · The synod accuses Paul and his clergy of keeping women companions, and of buying their silence.
- Church History 7.30.16Eusebius of Caesarea · ca. 300–325 · Since Paul follows the heresy of Artemas, the synod need not judge his morals.
- Church History 7.30.17Eusebius of Caesarea · ca. 300–325 · The synod deposed Paul, appointed Domnus, and asked the churches to be in communion with him.
- Church History 7.30.19Eusebius of Caesarea · ca. 300–325 · When Paul refused to leave the church building, Aurelian ruled it belonged to those in communion with the bishops of Italy and Rome.
- Church History 7.31.1Eusebius of Caesarea · ca. 300–325 · Mani arose, claiming to be the Paraclete and choosing twelve disciples like Christ.
- Church History 7.31.2Eusebius of Caesarea · ca. 300–325 · Mani's doctrines spread from Persia, and the Manichaeans still flourish.
- Acts of Archelaus 5Hegemonius · early to mid 4th century · Mani’s letter to Marcellus attacks belief in one principle and in Christ’s birth from Mary.
- Acts of Archelaus 7Hegemonius · early to mid 4th century · Turbo’s summary of Mani’s myth: two gods, the First Man, the creation of the world, the docetic Christ, and the ferrying of souls by sun and moon.
- Acts of Archelaus 9Hegemonius · early to mid 4th century · Mani’s myth of the alluring Virgin of Light as the cause of rain, plague, and death.
- Acts of Archelaus 10Hegemonius · early to mid 4th century · Mani’s teaching on transmigration, the elect and catechumens, and the ban on work.
- Acts of Archelaus 11Hegemonius · early to mid 4th century · Mani’s teaching on paradise, the prophets, the elect’s anointing, and Sabaoth.
- Acts of Archelaus 12Hegemonius · early to mid 4th century · Mani’s teaching that Adam and Eve were made by evil rulers and that the God of Moses is the ruler of darkness.
- Acts of Archelaus 13Hegemonius · early to mid 4th century · Mani’s teaching on the end of the world and the mission of his three disciples.
- Acta Archelai (Latin) 15Hegemonius · early to mid 4th century (Greek original) · Manes opens the debate: he claims to be the Paraclete promised by Jesus and argues that the law and the prophets come from Satan, not from the Father of Christ.
- Acta Archelai (Latin) 16Hegemonius · early to mid 4th century (Greek original) · Manes sets out his doctrine of two natures and two places and argues from the variety of human faces that man was made by the rulers and matter, not by God.
- Acta Archelai (Latin) 17Hegemonius · early to mid 4th century (Greek original) · Archelaus begins his reply; when Manes seizes on the word "adversary," Archelaus argues that an adversary by choice can become a friend, and presses Manes on whether his two natures can change.
- Acta Archelai (Latin) 18Hegemonius · early to mid 4th century (Greek original) · The judges define change; Archelaus argues that two unchangeable natures could not be told apart, while changeable ones imply a single unbegotten principle, and demands to know against whom evil acted before creation.
- Acta Archelai (Latin) 19Hegemonius · early to mid 4th century (Greek original) · Archelaus presses Manes on the fruits of the evil tree: if they are human sins, men would be the tree, and evil could cease when men stop sinning or perish.
- Acta Archelai (Latin) 20Hegemonius · early to mid 4th century (Greek original) · Manes says the evil one was always evil; Archelaus argues that the serpent became evil only after man, that the law given to man is God's, and that man could not be the work of a witless evil principle.
- Acta Archelai (Latin) 21Hegemonius · early to mid 4th century (Greek original) · Archelaus argues from the parables of the new wine and the new patch that soul and body are made by one God and work in harmony.
- Acta Archelai (Latin) 22Hegemonius · early to mid 4th century (Greek original) · Archelaus compares body and soul to a temple and its statue and to a ship and its rudder, to show that both have one maker.
- Acta Archelai (Latin) 23Hegemonius · early to mid 4th century (Greek original) · The judges rule that body and soul have one maker; Archelaus argues that the Lord's Prayer is addressed to the Father in heaven, not to the maker Manes posits.
- Acta Archelai (Latin) 24Hegemonius · early to mid 4th century (Greek original) · Archelaus argues from Jesus' woe on the Pharisees that the maker of the outside also made the inside, and that God confined to a fixed place would be less than human rulers.
- Acta Archelai (Latin) 25Hegemonius · early to mid 4th century (Greek original) · The judges argue that light fills the world; Archelaus explains darkness as the shadow cast by created bodies, chiefly the earth, so that it is not unbegotten.
- Acta Archelai (Latin) 26Hegemonius · early to mid 4th century (Greek original) · The judges award the point to Archelaus; he presses Manes to say who built the wall dividing the kingdoms of light and darkness, and what the other was doing meanwhile.
- Acta Archelai (Latin) 27Hegemonius · early to mid 4th century (Greek original) · Manes says the good God set the firmament as a wall; Archelaus argues that a walled God is weak, and that whoever threw the wall down, God or the evil one, Manes's system fails.
- Acta Archelai (Latin) 28Hegemonius · early to mid 4th century (Greek original) · Manes tells a parable of a shepherd who traps a lion with a kid thrown into a pit; Archelaus argues that this makes God betray a soul and use tricks out of weakness.
- Acta Archelai (Latin) 29Hegemonius · early to mid 4th century (Greek original) · The judges reject Manes's parable: a shepherd who hands his lamb to the lion could not justly punish it, and they award the point to Archelaus.
- Acta Archelai (Latin) 30Hegemonius · early to mid 4th century (Greek original) · Archelaus turns from the two natures to Manes's claim to be the Paraclete, and tells a parable of a man who comes to a sealed storehouse without keys or seals and is driven off as a thief.
- Acta Archelai (Latin) 31Hegemonius · early to mid 4th century (Greek original) · Archelaus tells a parable of a rich man's steward and his will, and argues that a Paraclete who came three hundred years late, under Probus, would make Jesus a liar.
- Acta Archelai (Latin) 32Hegemonius · early to mid 4th century (Greek original) · Manes retorts that the same complaint would hold for all who lived before Christ; Archelaus answers that the righteous before Moses kept the law written in their hearts, and that the written law was given in mercy.
- Acta Archelai (Latin) 33Hegemonius · early to mid 4th century (Greek original) · Manes cites John 8:44 and "death reigned from Adam to Moses" for his two principles; Archelaus answers that a death that began in time and will be swallowed up is not unbegotten.
- Acta Archelai (Latin) 34Hegemonius · early to mid 4th century (Greek original) · Archelaus explains why the law is called a ministry of death: it limited death's reign to transgressors, and Christ came to avenge Moses and the righteous when death broke that covenant.
- Acta Archelai (Latin) 36Hegemonius · early to mid 4th century (Greek original) · Archelaus explains the devil as a fallen angel who chose evil, argues that every creature has free choice, and turns Manes's own belief in judgment against his view of the soul as part of God.
- Acta Archelai (Latin) 37Hegemonius · early to mid 4th century (Greek original) · Archelaus explains who is "the father of the devil" in John 8:44: those who conceive and bring forth his wickedness, first the serpent, then Cain, and later Judas.
- Acta Archelai (Latin) 38Hegemonius · early to mid 4th century (Greek original) · Archelaus distinguishes senses of "father," argues that Christ did not delay in sending the Paraclete but sent him at once to the apostles and above all to Paul, and cites Paul's letters as his testament.
- Acta Archelai (Latin) 39Hegemonius · early to mid 4th century (Greek original) · Archelaus cites Paul and Jesus' warnings against false apostles and false Christs to show that Manes, coming centuries later without any sign or link to the apostles, is one of them.
- Acta Archelai (Latin) 40Hegemonius · early to mid 4th century (Greek original) · Archelaus denounces Manes as a forerunner of Antichrist who works no miracles and knows only Chaldean; the judges then ask him whom Paul was awaiting when he spoke of "what is perfect."
- Acta Archelai (Latin) 41Hegemonius · early to mid 4th century (Greek original) · Archelaus argues that the "perfect" Paul awaited is Christ at his coming in glory, when prophecy, tongues, and knowledge will be done away, and that Manes has done away nothing.
- Acta Archelai (Latin) 42Hegemonius · early to mid 4th century (Greek original) · Archelaus contrasts Manes with earlier heretics who never claimed to be the Paraclete, and argues from Philippians, 1 Thessalonians, and the Last Judgment that Manes cannot be the perfect one to come.
- Acta Archelai (Latin) 43Hegemonius · early to mid 4th century (Greek original) · The crowd drives Manes away; the narrator notes that the debate was written down at Marcellus's wish; Turbo is ordained deacon, and Manes flees to the village of Diodorus, whose presbyter writes to Archelaus.
- Acta Archelai (Latin) 44Hegemonius · early to mid 4th century (Greek original) · Diodorus writes to Archelaus that Manes is teaching that the law of Moses comes from the evil prince, and lists the contrasts Manes draws between the law and the Gospel.
- Acta Archelai (Latin) 45Hegemonius · early to mid 4th century (Greek original) · Diodorus reports Manes's use of 2 Corinthians 3, Galatians, and Romans against the law, and asks Archelaus to answer.
- Acta Archelai (Latin) 46Hegemonius · early to mid 4th century (Greek original) · Archelaus replies to Diodorus that the Old and New Testaments are one fabric, and that Moses was a tutor and foster-father who handed God's people over to Christ, as the parable of the rich man shows.
- Acta Archelai (Latin) 52Hegemonius · early to mid 4th century (Greek original) · Using Archelaus's letter, Diodorus argues against Manes that two unbegotten principles would need two old or two new testaments, and that Jannes and Mambres, not Moses, resisted the truth.
- Acta Archelai (Latin) 53Hegemonius · early to mid 4th century (Greek original) · Archelaus arrives at Diodorus's village as Manes challenges Diodorus, recalls Manes's failure with Marcellus, and invites him to choose the question.
- Acta Archelai (Latin) 54Hegemonius · early to mid 4th century (Greek original) · Manes, claiming the patience of an apostle, spars with Archelaus over who should debate, and denies that Christ was born of Mary, citing sayings that he "came" and was "sent."
- Acta Archelai (Latin) 55Hegemonius · early to mid 4th century (Greek original) · Manes argues from "Who is my mother?" and Peter's confession that Jesus had no human mother or brothers, so that Mary cannot be his mother.
- Acta Archelai (Latin) 56Hegemonius · early to mid 4th century (Greek original) · Archelaus answers that Jesus did not rebuke the messenger but simply would not leave his work of teaching and healing for his family, as he taught his disciples to put God first.
- Acta Archelai (Latin) 58Hegemonius · early to mid 4th century (Greek original) · Archelaus argues that denying Christ's birth from Mary destroys his passion, resurrection, the resurrection of the dead, and the judgment, and asks Manes on whom the Spirit descended at the baptism.
- Acta Archelai (Latin) 59Hegemonius · early to mid 4th century (Greek original) · Manes argues that the Son needed no mother or baptism, and that if Jesus was a real man the dove must be a real dove; Archelaus answers that a spirit dwells in a true man, as Manes himself claimed of the Paraclete.
- Acta Archelai (Latin) 60Hegemonius · early to mid 4th century (Greek original) · Archelaus argues that a Christ who was man only in appearance could not have been seized, have suffered, or been baptized, and that he was baptized not for his own sin but to bear the Spirit in the body born of Mary.
- Acta Archelai (Latin) 61Hegemonius · early to mid 4th century (Greek original) · The crowds praise Archelaus; he promises to tell, on the word of Manes's former companion Sisinnius, who Manes is, and recalls the apostolic order of the church.
- Acta Archelai (Latin) 62Hegemonius · early to mid 4th century (Greek original) · Archelaus traces Manes's teaching to Scythianus, a Saracen who learned the wisdom of Egypt, had four books written, and died in Judea, leaving his disciple Terebinthus.
- Acta Archelai (Latin) 63Hegemonius · early to mid 4th century (Greek original) · Terebinthus flees with Scythianus's books to Babylonia, calls himself Buddas, claims a virgin birth, and is accused of lying by Parcus and Labdacus.
- Acta Archelai (Latin) 64Hegemonius · early to mid 4th century (Greek original) · Archelaus continues: a widow inherits Scythianus's books and leaves them to her freed slave Corbicius, who renames himself Manes, rewrites the books, sends out disciples, and is imprisoned after failing to cure the king's son.
- Acta Archelai (Latin) 65Hegemonius · early to mid 4th century (Greek original) · Archelaus continues: in prison Manes has his disciples buy the Christian Scriptures, recasts his teaching with Christ's name and the Paraclete, escapes to the fortress of Arabion, and is still sought by the Persian king.
- Acta Archelai (Latin) 66Hegemonius · early to mid 4th century (Greek original) · Manes flees again, is later captured and executed by the Persian king, and Archelaus adds the account of his death to the record of the disputation.
- Acta Archelai (Latin) 67Hegemonius · early to mid 4th century (Greek original) · Archelaus argues that Manes did not invent his dualism but took it over, and quotes the thirteenth book of Basilides's treatises on light and darkness as an earlier witness to it.
- Acta Archelai (Latin) 68Hegemonius · early to mid 4th century (Greek original) · Archelaus closes by tracing Manes's teaching through Basilides to Scythianus; the work ends with Hegemonius's signature and a short appended catalogue of heresies down to the Apollinarians, Novatians, Montenses, and Luciferians.
- Fragment 1Peter of Alexandria · ca. 300–311 · Peter warns the church of Alexandria not to communicate with Meletius, who has intruded into his see and ordained clergy for himself in prison.
- Homilies 2.14Anonymous · 4th century (reworking earlier material) · Against Simon, Peter argues that God must be righteous, since righteousness exists and is the standard for calling anything unrighteous.
- Homilies 2.15Anonymous · 4th century (reworking earlier material) · Peter introduces the doctrine of pairs (syzygies): God made the world in opposites, but for mankind the worse comes first and the better second.
- Homilies 2.17Anonymous · 4th century (reworking earlier material) · Peter applies the rule of pairs: John before Jesus, Simon before Peter among the Gentiles, a false gospel before the true, and Antichrist before Christ.
- Homilies 2.18Anonymous · 4th century (reworking earlier material) · Peter says that Simon is believed only because the rule of pairs is not understood, and offers to have Clement learn about him from informants.
- Homilies 2.22Anonymous · 4th century (reworking earlier material) · Aquila describes Simon's origins in Samaria, his magic, his claim to be the Standing One above the Creator, and his denial of the resurrection and of Jerusalem.
- Homilies 2.23Anonymous · 4th century (reworking earlier material) · Aquila explains that Simon was the chief of John the Baptist's thirty disciples, a group that included a woman called Helen.
- Homilies 2.24Anonymous · 4th century (reworking earlier material) · Aquila tells how Simon displaced Dositheus as head of John's sect by slander and a magical show.
- Homilies 2.25Anonymous · 4th century (reworking earlier material) · Aquila says that Simon presents his companion Helen as the heavenly Wisdom for whom the Trojan War was fought, and deceives many by magic.
- Homilies 2.26Anonymous · 4th century (reworking earlier material) · Aquila reports that Simon claimed to have used the soul of a murdered boy for his magic and to have made a man out of air.
- Homilies 3.2Anonymous · 4th century (reworking earlier material) · Peter reports that Simon plans to prove from Scripture that the Creator is not the supreme God but one of two lesser gods.
- Homilies 3.3Anonymous · 4th century (reworking earlier material) · Peter grieves that the evil one uses Simon, armed with false passages of Scripture, to lead Gentile converts away from belief in one God.
- Homilies 3.38Anonymous · 4th century (reworking earlier material) · Simon challenges Peter, claiming the Jewish Scriptures speak of many gods and show the creator to be ignorant, needy, and not good.
- Homilies 3.39Anonymous · 4th century (reworking earlier material) · Simon cites Genesis to show that the creator is ignorant, envious, repentant, needy, and evil.
- Homilies 3.59Anonymous · 4th century (reworking earlier material) · Peter explains that by the law of pairs Simon has been sent ahead of him with slanders, and resolves to follow him quickly.
- Homilies 11.35Anonymous · 4th century (reworking earlier material) · Clement is baptized, and Peter warns the presbyters to receive no apostle or teacher whose preaching has not been checked with James of Jerusalem.
- Homilies 16.6Anonymous · 4th century (reworking earlier material) · Simon cites Genesis, the Law, and the Psalms to show that Scripture speaks of many gods.
- Homilies 16.21Anonymous · 4th century (reworking earlier material) · Simon promises to prove from Jesus' words that the Creator is not the highest God; Peter foresees heresies springing from Simon.
- Homilies 17.4Anonymous · 4th century (reworking earlier material) · Simon argues that Jesus distinguished the good, unknown Father from the just Creator whom Scripture proclaims.
- Homilies 18.1Anonymous · 4th century (reworking earlier material) · Simon opens the debate by claiming that the Creator and lawgiver is just but not good, and so not the highest God whom Jesus called good.
- Homilies 18.2Anonymous · 4th century (reworking earlier material) · Peter argues that God's goodness shows in giving to all and forgiving the repentant, and his justice in judging each at the end, so the Creator is both good and just.
- Homilies 18.3Anonymous · 4th century (reworking earlier material) · Peter cites Jesus' answer to the rich questioner, who was sent back to the commandments of the law, to show that the good God and the just lawgiver are the same.
- Homilies 18.4Anonymous · 4th century (reworking earlier material) · Simon argues from Jesus' saying that no one knew the Father that a hidden Most High exists above the Creator, who is only the Son to whom the Hebrews were allotted.
- Homilies 18.6Anonymous · 4th century (reworking earlier material) · Peter answers that only the Son can reveal the Father, by an inward revelation rather than by teaching, so Simon, who is not the Son, has no right to reveal him.
- Homilies 18.11Anonymous · 4th century (reworking earlier material) · Simon now states his real view, that a hidden power exists unknown even to the Creator, and that Jesus stumbled on this truth unawares; Peter says he knows Simon's real teaching.
- Homilies 18.12Anonymous · 4th century (reworking earlier material) · Peter exposes Simon's secret doctrine of a great power that sent two angels, one to create and one to give the law, and Simon angrily objects to his revealing it to the crowd.
- Recognitions 1.54Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Peter describes the schisms the enemy raised among the Jews before Christ: Sadducees, Samaritans, scribes and Pharisees, and John's disciples.
- Recognitions 1.72Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · James sends Peter to Caesarea to refute Simon the Samaritan magician, who claims to be the 'Standing One', the supreme power above the creator.
- Recognitions 2.7Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Aquila describes Simon's origins and his claim to be the Standing One, a power above the creator.
- Recognitions 2.8Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Aquila tells how Simon joined the sect of Dositheus, with its thirty disciples and the woman Luna.
- Recognitions 2.9Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Aquila recounts Simon's love for Luna and his boasts of the magical wonders he could perform.
- Recognitions 2.11Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Aquila tells how Simon displaced Dositheus as head of the sect.
- Recognitions 2.12Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Aquila describes Simon's teaching that Luna is Wisdom come down from the higher heavens, and a marvel he saw.
- Recognitions 2.14Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Confronted, Simon claims to be a god born of a virgin, and Aquila and Niceta pretend to believe him.
- Recognitions 2.15Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon boasts that he once made a boy out of air, which his hearers understand to refer to the murdered boy whose soul he uses.
- Recognitions 2.39Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon argues from the plural passages of the law that there are many gods, above whom is an unknown supreme God not known even to the Jews.
- Recognitions 2.47Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon cites Jesus' saying that no one knows the Father except the Son as proof of an unknown God above the creator.
- Recognitions 2.49Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon mocks the idea that God has a Son and announces an ineffable power of light unknown even to the creator, Moses, and Jesus.
- Recognitions 2.53Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon argues from the story of paradise that the creator is weak and not good, and therefore that a perfect God must exist above him.
- Recognitions 2.54Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon concludes from the creator's imperfection and from the evil in the world that a higher God exists.
- Recognitions 2.57Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon claims that souls come from the good God and were taken captive by the creator; Peter shows that this contradicts Simon's earlier claims.
- Recognitions 2.58Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon says his good God saves those who know him, not those who keep the law; Peter answers that such a God would save the wicked and neglect the good.
- Recognitions 2.61Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon invites Peter to imagine an immense incorporeal light beyond the world.
- Recognitions 3.47Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Simon boasts that he is the first power and the eternal Son of God, born of Rachel, and mocks the crucified Jesus as a magician.
- Recognitions 4.34Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · The devil tempted Christ with the world's glory and, rebuffed, sent false prophets, apostles, and teachers who speak in Christ's name.
- Recognitions 4.35Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Peter warns the people to accept no teacher without the testimony of James in Jerusalem, and calls baptism the wedding garment to be kept unstained.
- Recognitions 7.33Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · The twins were nearly deceived by Simon Magus, thinking him the promised prophet, until Zacchaeus brought them to Peter.
- Recognitions 8.37Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Peter urges his companions to teach others, but to add only their own eloquence to what he received from the true Prophet, never their own inventions.
- Recognitions 10.42Anonymous · Greek original 3rd–4th century; Rufinus's Latin translation before 407 · Peter warns that Scripture, like the myths, can be twisted by clever readers, so its sense must be learned from those who keep the tradition received from their elders, with liberal learning used only in support of the truth.
- Prophetic Extracts 1.3Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius lists God's appearances to Abraham and argues that the Lord who appeared at Mamre was neither an angel nor the unseen Father but the Word of God, against those who separate the God of the Old Testament from the Father of Christ.
- Prophetic Extracts 1.21Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius briefly reads David's song as foretelling Christ's descent, the unbelief of the circumcision, the Gentile church, and the heresies.
- Prophetic Extracts 3.0Eusebius of Caesarea · before 325 (probably ca. 310–320) · Opening the third book of the Extracts (the eighth of the General Elementary Introduction), Eusebius argues that the prophecies and faith in Christ confirm each other, against both Jews and heretics who reject the prophets.
- Prophetic Extracts 3.19Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius uses Micah's prophecy of Bethlehem against those who deny Christ's pre-existence (Artemon, Paul of Samosata, the Ebionites) and those who deny his real birth (Marcion); the section is badly damaged.
- Prophetic Extracts 4.22Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius applies Isaiah's “God is in you, and there is no God besides you” to Christ, raised as king, against Jews and those who hold him a mere man (the Ebionites, Artemon, Paul of Samosata).
- Prophetic Extracts 4.35Eusebius of Caesarea · before 325 (probably ca. 310–320) · Eusebius reads Isaiah's “I was found by those who did not seek me… I stretched out my hands to a disobedient people” as the calling of the nations, the rejection of Israel, and a figure of the cross, and closes the work.
- Divine Institutes 4.30.1Lactantius · ca. 303–311 · Because heresies have divided God's people, he will define where truth is found.
- Divine Institutes 4.30.2Lactantius · ca. 303–311 · Christ and the apostles foretold sects and warned against them.
- Divine Institutes 4.30.3Lactantius · ca. 303–311 · Many abandoned the commands and led the simple astray.
- Divine Institutes 4.30.4Lactantius · ca. 303–311 · Some believers caused schism through weak faith, ignorance, or carelessness.
- Divine Institutes 4.30.5Lactantius · ca. 303–311 · Some, failing to gain the episcopate, broke away with their supporters.
- Divine Institutes 4.30.6Lactantius · ca. 303–311 · Others, unable to answer objections to the incarnation and cross,
- Divine Institutes 4.30.7Lactantius · ca. 303–311 · corrupted the Scriptures and invented new doctrines.
- Divine Institutes 4.30.8Lactantius · ca. 303–311 · Others followed false prophets and left the true tradition.
- Divine Institutes 4.30.9Lactantius · ca. 303–311 · All of them lost the divine name through demonic deception.
- Divine Institutes 4.30.10Lactantius · ca. 303–311 · Sects named after men have ceased to be Christian.
- Divine Institutes 4.30.11Lactantius · ca. 303–311 · Only the catholic church keeps true worship; outside it there is no hope of salvation.
- Divine Institutes 4.30.13Lactantius · ca. 303–311 · The true church is the one that has confession and penance for sin.
- Divine Institutes 4.30.14Lactantius · ca. 303–311 · He promises a separate work against all heresies.
- Narrative of the Meletian schism (anonymous fragment)Anonymous · ca. 306 · An anonymous narrative: Meletius ignored the letter, entered Alexandria after the bishops' martyrdom, and with the help of Isidore and Arius set aside Peter's presbyters and ordained his own, so that Peter wrote to the people.
- Letter of Peter of Alexandria to the people of AlexandriaAnonymous · ca. 306 · Peter of Alexandria warns his people not to hold communion with Meletius, who has invaded his see and ordained clergy, until the matter is examined.
- Appendix of Ten Documents on the Donatist Controversy 4Anonymous · documents of 303–330 · The bishops of the council of Arles (314) report to Silvester of Rome the condemnation of Caecilian's accusers and summarize their canons: one date for Easter, clergy to stay where ordained, the excommunication of soldiers who desert in peacetime, of charioteers and actors, rules for Christian officials, and the reception of those baptized by heretics in the Trinity by laying on of hands alone.
- Appendix of Ten Documents on the Donatist Controversy 10Anonymous · documents of 303–330 · Constantine praises the Numidian Catholic bishops for not seeking vengeance after the Donatists seized the basilica he had built at Constantina, grants them a property of the treasury for a new church built at public expense, and confirms the clergy's exemption from public duties.
- Apology for Origen 0Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · An anonymous prologue, Rufinus's preface with his creed, and Pamphilus's preface, which defends Origen's humility as an inquirer and announces a defence from Origen's own words.
- Apology for Origen 1.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Pamphilus quotes Origen's summary of the apostolic rule of faith (On First Principles, preface) and his definition of a heretic from the lost Commentary on Titus, to show that Origen held the Church's teaching as the test of truth.
- Apology for Origen 2.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Origen, quoted from On First Principles, teaches that God is incorporeal and incomprehensible, and that the God of the Old Testament is the Father of Jesus Christ.
- Apology for Origen 5.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Origen's argument from fulfilled prophecy (the end of Judah's rulers, the calling of the Gentiles, the spread of the gospel) closes Pamphilus's proof of his faith in the Trinity; Pamphilus then begins to list the charges against him.
- Apology for Origen 5.4Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · The fourth charge: that Origen taught that Christ's deeds happened only in appearance.
- Apology for Origen 5.5Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · The fifth charge: that Origen preached two Christs.
- Apology for Origen 5.6Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · The sixth charge: that Origen denied the historical events narrated in Scripture.
- Apology for Origen 5.7Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · The seventh charge: that Origen denied the resurrection and the punishment of sinners.
- Apology for Origen 5.8Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · The eighth charge: that Origen's views on the soul are wrong.
- Apology for Origen 5.9Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Pamphilus lists the last charge (transmigration of souls) and answers the first five charges with Origen's own words: the Son is born of the Father by nature, not by emission; Christ is God and not a mere man; his body was real; and there is one Christ.
- Apology for Origen 6.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · After Origen's words on Christ as mediator before the incarnation, Pamphilus defends Christ's human soul from Scripture and answers the sixth charge with Origen's insistence that most of Scripture's history and commandments are to be taken literally.
- Apology for Origen 9.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Pamphilus argues that the origin of the soul is not settled by Scripture or the Church's preaching, that the rival views (creation at conception, transmission with the seed) are more open to objection than Origen's, and begins his answer to the charge of transmigration.
- Apology for Origen 10.1Pamphilus of Caesarea · ca. 308–310 (Rufinus's Latin about 397) · Pamphilus answers the charge that Origen taught the transmigration of souls with passages in which Origen rejects it as foreign to the Church and contrary to Scripture's teaching that the world will end.
- On the Anger of God 2.6Lactantius · ca. 313–314 · Some fall from the third step: they reject Christ or receive him wrongly, as the heretical sects do.
- Martyrs of Palestine (shorter recension) 10.3Eusebius of Caesarea · ca. 311–314 · Asclepius, a Marcionite bishop, was burned on the same pyre.
- Preparation for the Gospel 6.11.8Eusebius of Caesarea · ca. 313–324 · Blaming a separate Creator for evil cannot make him just.
- Preparation for the Gospel 6.11.9Eusebius of Caesarea · ca. 313–324 · If these heretics are subject to the stars, their own doctrine came from the Creator's stars.
- Preparation for the Gospel 6.11.10Eusebius of Caesarea · ca. 313–324 · If they claim exemption from the stars, they cannot prove it.
- Canon 8Anonymous · 1 August 314 · Converts from heresy who were baptized in the name of the Trinity receive only the laying on of hands; otherwise they are baptized.
- Demonstration of the Gospel 1.1.13Eusebius of Caesarea · ca. 314–324 · The treatise will also refute heresies that reject the prophets, by showing the agreement of Old and New.
- Demonstration of the Gospel 1.6.76Eusebius of Caesarea · ca. 314–324 · Christ himself kept the law of Moses, so as not to seem hostile to it or give heretics a pretext.
- Demonstration of the Gospel 4.16.21Eusebius of Caesarea · ca. 314–324 · The courts of the Lord are the churches of Christ everywhere; the next heading introduces Psalm 89, which names the rejected Christ.
- Demonstration of the Gospel 6.18.28Eusebius of Caesarea · ca. 314–324 · The mountain's division can also figure the church's schisms, heresies, and moral failings, split into two better and two worse parts.
- Demonstration of the Gospel 6.18.31Eusebius of Caesarea · ca. 314–324 · The two evil parts are those who fall away by sinful conduct and those who fall from orthodox knowledge.
- Demonstration of the Gospel 7.1.33Eusebius of Caesarea · ca. 314–324 · Symmachus, said to be an Ebionite, renders the verse in the same way.
- Demonstration of the Gospel 10.8.87Eusebius of Caesarea · ca. 314–324 · Heretics divide Christ’s garments by corrupting Scripture and teaching falsely about him; then he prays for help.
- Against the Heathen 6Athanasius of Alexandria · ca. 318–325 · Against Greeks and heretics who give evil its own existence, Athanasius argues from Scripture and reason that there is one God, Lord of heaven and earth.
- Against the Heathen 7Athanasius of Alexandria · ca. 318–325 · Two opposed first principles are impossible; evil is not a being but the soul’s self-made darkness when it shuts its eye to God.
- On the Incarnation 2.5Athanasius of Alexandria · ca. 318–325 · Heretics invent a creator other than the Father of Jesus Christ.
- On the Incarnation 2.6Athanasius of Alexandria · ca. 318–325 · Jesus' words on marriage and John's prologue show that the Creator is the Father of Christ, against the heretics.
- Letter 1.1Alexander of Alexandria · ca. 319–324 · Alexander warns his fellow bishop that Arius and Achillas, after forming a schism and denying Christ's divinity, have been expelled from the church of Alexandria.
- Letter 1.2Alexander of Alexandria · ca. 319–324 · The Arians seek support from other bishops while hiding their teaching that the Son once did not exist, was made from nothing, and is changeable, chosen by God for his foreseen virtue.
- Letter 1.3Alexander of Alexandria · ca. 319–324 · Against the Arian use of Psalm 45, Alexander argues from John's Gospel that the Word, through whom all things were made, cannot himself have been made or have once not existed.
- Letter 1.4Alexander of Alexandria · ca. 319–324 · The Son's generation is beyond human inquiry, known only to the Father; and since all ages and times were made through him, there cannot have been a time when he was not.
- Letter 1.6Alexander of Alexandria · ca. 319–324 · Christ's sonship is by nature and cannot be lost, unlike the adoptive sonship of creatures; the new teaching revives the errors of Ebion, Artemas, and Paul of Samosata.
- Letter 1.7Alexander of Alexandria · ca. 319–324 · Arius's party quote the texts of Christ's humiliation but ignore those of his glory, such as “I and the Father are one,” and arrogantly claim to be the only wise teachers.
- Letter 1.8Alexander of Alexandria · ca. 319–324 · Alexander rejects the charge that he teaches two unbegotten beings and sets out his creed: one unbegotten Father, and one Lord Jesus Christ ineffably begotten from the Father, unchangeable like him.
- Letter 1.10Alexander of Alexandria · ca. 319–324 · Alexander completes his creed (the one church, the resurrection, Christ's true incarnation from Mary the God-bearer, his death, resurrection, and ascension) and asks his fellow bishops to reject Arius and his excommunicated followers.
- Letter 2.1Alexander of Alexandria · ca. 319–324 · In an encyclical letter Alexander tells all bishops of the apostasy of Arius and his followers, warns them against Eusebius of Nicomedia, and begins to list the Arian propositions.
- Letter 2.2Alexander of Alexandria · ca. 319–324 · The letter completes the Arian propositions (the Son a changeable creature, foreign to God's essence), reports their condemnation by about a hundred bishops, and begins to refute them from Scripture.
- Letter 2.3Alexander of Alexandria · ca. 319–324 · Alexander refutes the claims that the Son is changeable and does not know the Father, noting that the Arians have been expelled like Hymenaeus, Philetus, and Judas before them.
- Letter 2.4Alexander of Alexandria · ca. 319–324 · As Christ and Paul foretold, false teachers have come; Alexander asks the bishops to refuse communion and even greetings to the Arians and to ignore Eusebius's letters.
- Letter 7.1Antony the Great · before 356 · Antony's seventh letter calls the brothers from servitude to sonship and self-knowledge, and condemns Arius for assigning a time, an end, and movement to the timeless Only-begotten.
- Homilies on the Psalms 12.6Asterius the Sophist · ca. 320-341 · text not on this site
- Homilies on the Psalms 30.6Asterius the Sophist · ca. 320-341 · text not on this site
- Letter to Paulinus of Tyre 3Eusebius of Nicomedia · ca. 320–323 · Eusebius sets out his belief: one unbegotten God, and one who came into being from him, not from his essence, wholly other in nature though perfectly like him.
- Letter to Paulinus of Tyre 4Eusebius of Nicomedia · ca. 320–323 · He claims Scripture as his source, citing Proverbs 8 to show that the Son is created, established, and begotten.
- Letter to Paulinus of Tyre 5Eusebius of Nicomedia · ca. 320–323 · He argues that if the Son were from the Father's essence, he could not be called created or established.
- Letter to Paulinus of Tyre 6Eusebius of Nicomedia · ca. 320–323 · He answers that 'begotten' in Scripture is used also of beings wholly unlike God.
- Letter to Paulinus of Tyre 7Eusebius of Nicomedia · ca. 320–323 · He cites texts that call humans and even dew 'begotten' to show that the word means coming into being by God's will.
- Letter to Paulinus of Tyre 8Eusebius of Nicomedia · ca. 320–323 · He concludes that all things are from God through the Son, and asks Paulinus to write to Alexander of Alexandria.
- On the Witch of Endor 1Eustathius of Antioch · ca. 324–337 · Eustathius tells Eutropius that, since he and many others are dissatisfied with Origen's homily on the witch of Endor, he will set Origen's text first and then refute it point by point.
- On the Witch of Endor 3Eustathius of Antioch · ca. 324–337 · Eustathius argues that no demon or medium has power to bring up any soul from Hades, that Origen wrongly attributes the woman's words to the Holy Spirit, and that the text says only that Saul inferred from her description that it was Samuel.
- On the Witch of Endor 4Eustathius of Antioch · ca. 324–337 · Eustathius argues from Christ's words that the devil is a liar that the demon's promise to bring up a righteous soul cannot be true, and rejects Origen's claim that the narrative voice, being the Holy Spirit's, vouches that Samuel was seen.
- On the Witch of Endor 5Eustathius of Antioch · ca. 324–337 · Eustathius quotes Origen's argument that Scripture says Saul “knew” it was Samuel, and replies with a dilemma: if what came up was bodiless it was not Samuel the man, and if it had a body Saul would have seen it himself.
- On the Witch of Endor 7Eustathius of Antioch · ca. 324–337 · Eustathius answers Origen's appeal to the word “knew” by arguing that Saul saw nothing and only believed what a possessed woman told him, so that the narrator's “knew” reports a madman's supposition, not the truth.
- On the Witch of Endor 16Eustathius of Antioch · ca. 324–337 · Eustathius quotes Origen's rhetorical questions and his warning that to deny the story's truth leads to unbelief, and replies that Scripture records the medium's words and the devil's boasts without endorsing them.
- On the Witch of Endor 17Eustathius of Antioch · ca. 324–337 · Eustathius insists that the question is not whether Samuel was in Hades but whether a demon can summon righteous souls, and attacks Origen's claim that Christ in Hades was “above in purpose”, saying it treats Christ as a mere man, whereas the Word is everywhere by his Godhead and Christ's soul freed the souls in Hades.
- On the Witch of Endor 19Eustathius of Antioch · ca. 324–337 · Citing Wisdom's description of the Word who touched heaven while standing on earth, Eustathius argues that the Son, as God and creator, fills all things by his Godhead, so that Origen's notion of Christ being above only “in purpose” is ignorant.
- On the Witch of Endor 20Eustathius of Antioch · ca. 324–337 · Eustathius ridicules Origen's suggestion that the souls of other prophets and angels came up with Samuel, arguing that this puts the saints under a demon's power and that angels stand before God, while only Christ descended to Hades and freed its captives.
- On the Witch of Endor 21Eustathius of Antioch · ca. 324–337 · Eustathius charges Origen with inconsistency: he allegorizes paradise, Abraham's wells, Rebecca's jewellery, Job's daughters, Lazarus and the stoning of Jesus, yet insists on the literal truth of the medium's words, and he misreads John on the stoning.
- On the Witch of Endor 22Eustathius of Antioch · ca. 324–337 · Eustathius criticizes Origen's allegories built on names, since the righteous and wicked often share names, refers to Methodius's refutation of Origen's view of the resurrection, and notes that Origen alone refused to allegorize the medium's words.
- On the Witch of Endor 26Eustathius of Antioch · ca. 324–337 · Eustathius charges that Origen ignored the decisive texts, and that in a later defence he conceded that Scripture does not say the woman brought Samuel up, which leaves him unable to say who did; he adds that the very word engastrimythos means a myth made in the belly.
- Creed (with anathemas)Anonymous · 325 · The creed of the Council of Nicaea confesses the Son as true God of the same essence as the Father and condemns the Arian formulas.
- Canon 8Anonymous · 325 · Novatianist clergy (the “Cathars”) who join the church keep their rank after the laying on of hands, if they accept the church's teaching on the remarried and the lapsed.
- Canon 19Anonymous · 325 · Followers of Paul of Samosata who join the church must be rebaptized, and their clergy reordained if worthy.
- Section 1Anonymous · 325 · The synod of Nicaea tells the church of Alexandria that Arius's teaching was anathematized and that Melitius may keep only the bare title of bishop in his own city.
- Theophany 4.29Eusebius of Caesarea · ca. 325–337
- Theophany 4.34Eusebius of Caesarea · ca. 325–337
- Book 1, lines 692–717Juvencus · ca. 330 · False prophets known by their fruits; not all who say 'Lord' enter the kingdom; the house on the rock.
- Letter to Marcellinus 18Athanasius of Alexandria · uncertain, after 335 · Psalms for the persecuted, the newly baptized, common worship, rescue from enemies, rejecting the heretics' claim that evil is natural, warning against envy of the wicked, mercy to the poor, and remembering God's past benefits.
- Letter to Marcellinus 21Athanasius of Alexandria · uncertain, after 335 · Psalms for praise, teaching on the resurrection, mercy, the prosperity of the wicked, God's anger, confession, shaming pagans and heretics, distress, the desecration of God's house, and feasts.
- Against Marcellus 1.1.1Eusebius of Caesarea · ca. 336–337 · Eusebius says Marcellus wrote his one book out of envy and attacked God's ministers instead of the heretics in Galatia.
- Against Marcellus 1.1.6Eusebius of Caesarea · ca. 336–337 · Marcellus's error is obvious once stated, so brief comments will suffice.
- Against Marcellus 1.1.12Eusebius of Caesarea · ca. 336–337 · The church guards the Trinitarian faith received at baptism, and Paul warned against any bishop who perverts it.
- Against Marcellus 1.1.15Eusebius of Caesarea · ca. 336–337 · To make the Son a mere word, like a human word now silent and now active, is to deny the true Son.
- Against Marcellus 1.1.17Eusebius of Caesarea · ca. 336–337 · A bishop who makes Father and Son one in substance and hypostasis with different names is a Sabellian; the church confesses a begotten, subsisting Son.
- Against Marcellus 1.1.22Eusebius of Caesarea · ca. 336–337 · Eusebius sums up Marcellus: the Word only became Son at the incarnation and his kingdom will end.
- Against Marcellus 1.1.23Eusebius of Caesarea · ca. 336–337 · Marcellus makes Christ alone lose his kingdom and abandon his flesh at the end.
- Against Marcellus 1.3.18Eusebius of Caesarea · ca. 336–337 · Eusebius turns from Marcellus's misreadings to his unsound faith.
- Against Marcellus 1.4.6Eusebius of Caesarea · ca. 336–337 · Marcellus blames Asterius's claim that Father, Son and Spirit are truly such for the new heresy.
- Against Marcellus 1.4.7Eusebius of Caesarea · ca. 336–337 · Marcellus rejects a truly existing Father, Son and Spirit, and makes Christ a mere word.
- Against Marcellus 1.4.38Eusebius of Caesarea · ca. 336–337 · Marcellus laments that bishops have taught the same errors as Asterius.
- Against Marcellus 1.4.41Eusebius of Caesarea · ca. 336–337 · Marcellus quotes Eusebius on image and original as two substances, and likens him to Valentinus and Hermes.
- Against Marcellus 2.1.1Eusebius of Caesarea · ca. 336–337 · Eusebius begins Book 2: Marcellus denied that the Son existed before his birth from the Virgin.
- Against Marcellus 2.1.2Eusebius of Caesarea · ca. 336–337 · Marcellus compares the Word to a human word, at rest or active, and says this non-subsisting Word took flesh.
- Against Marcellus 2.1.3Eusebius of Caesarea · ca. 336–337 · Marcellus's Christ begins at the incarnation and ceases after the judgment.
- Against Marcellus 2.1.8Eusebius of Caesarea · ca. 336–337 · Marcellus contradicts Gabriel by denying both Christ's divinity and the permanence of his humanity.
- Against Marcellus 2.1.9Eusebius of Caesarea · ca. 336–337 · Unlike earlier heretics, Marcellus denies both Christ's pre-existence and his eternal kingdom.
- Against Marcellus 2.2.1Eusebius of Caesarea · ca. 336–337 · Marcellus says that before the incarnation the Son was only Word.
- Against Marcellus 2.2.5Eusebius of Caesarea · ca. 336–337 · Marcellus's argument implies that the Father himself became man.
- Against Marcellus 2.2.6Eusebius of Caesarea · ca. 336–337 · Marcellus says the Godhead, an indivisible monad, is expanded only by activity in the incarnation.
- Against Marcellus 2.2.8Eusebius of Caesarea · ca. 336–337 · Marcellus rejects “Son” for an impression of human generation and makes the Word a mere commanding word.
- Against Marcellus 2.2.31Eusebius of Caesarea · ca. 336–337 · Marcellus says God's Word is no more separable from him than a man's word, and creation was prepared in God's mind.
- Against Marcellus 2.2.39Eusebius of Caesarea · ca. 336–337 · Marcellus says the Word came forth for creation and after the judgment will be in God as before.
- Against Marcellus 2.2.41Eusebius of Caesarea · ca. 336–337 · Marcellus says Christ calls himself Son of Man so that humans may become sons by adoption, and the Word will return into God.
- Against Marcellus 2.2.42Eusebius of Caesarea · ca. 336–337 · If God and his Word are one and the same, there is neither Father nor Son.
- Against Marcellus 2.2.43Eusebius of Caesarea · ca. 336–337 · Marcellus's own words refute his Jewish-like dogma of a mere word in God.
- Against Marcellus 2.4.1Eusebius of Caesarea · ca. 336–337 · Marcellus says Paul teaches an end to Christ's kingdom when all are subjected to him.
- Against Marcellus 2.4.3Eusebius of Caesarea · ca. 336–337 · Marcellus says a kingdom begun four hundred years ago will be handed back to God.
- Against Marcellus 2.4.6Eusebius of Caesarea · ca. 336–337 · Marcellus argues from John 6:63 that the flesh will not remain with the Word.
- Against Marcellus 2.4.8Eusebius of Caesarea · ca. 336–337 · Marcellus says 1 Cor 15:25 shows a limit to Christ's human kingdom.
- Against Marcellus 2.4.12Eusebius of Caesarea · ca. 336–337 · Marcellus concludes that the incarnation has a beginning and an end.
- Against Marcellus 2.4.13Eusebius of Caesarea · ca. 336–337 · Marcellus says the partial kingdom ends, and that immortality does not make the flesh worthy of God.
- Against Marcellus 2.4.18Eusebius of Caesarea · ca. 336–337 · Marcellus repeats his creed: the Word, having come forth, returns into God after the judgment.
- Against Marcellus 2.4.21Eusebius of Caesarea · ca. 336–337 · Eusebius rebukes Marcellus for innovating against the fathers and denying the Son.
- Against Marcellus 2.4.22Eusebius of Caesarea · ca. 336–337 · A non-subsisting word cannot be a son; Marcellus makes all Christ's titles begin and end in time.
- Against Marcellus 2.4.28Eusebius of Caesarea · ca. 336–337 · Marcellus leaves Christ worse off than the prophets, who will live and reign for ever.
- Against Marcellus 2.4.29Eusebius of Caesarea · ca. 336–337 · The emperor and the synod at Constantinople condemned Marcellus, and bishops asked Eusebius to write.
- Against Marcellus 2.4.30Eusebius of Caesarea · ca. 336–337 · Eusebius writes to show those who thought Marcellus wronged that his own book convicted him.
- Against Marcellus 2.4.31Eusebius of Caesarea · ca. 336–337 · The synod rejected Marcellus's book because it denied both the Son's beginning and his endless reign.
- Demonstration 3.9Aphrahat · 337-345 · The fasting of Marcionites, Valentinians, and Manichaeans earns no reward, since they deny the true Maker.
- Demonstration 12.9Aphrahat · 337-345 · Each Passover rule is a mystery fulfilled in the church: one house is the church, outsiders are heretics, the unbroken bone is Christ's, and the circumcised slave is the baptized penitent who receives the Eucharist.
- On Ecclesiastical Theology, Book 1, preface 1Eusebius of Caesarea · ca. 337–339 · Eusebius had thought Marcellus's own words sufficient to refute him.
- On Ecclesiastical Theology 1.1.1Eusebius of Caesarea · ca. 337–339 · Eusebius is astonished that Marcellus attacks Sabellius, whose view he shares.
- On Ecclesiastical Theology 1.1.2Eusebius of Caesarea · ca. 337–339 · Marcellus, by abolishing the Son's hypostasis, really teaches Sabellius's Son-Father.
- On Ecclesiastical Theology 1.1.4Eusebius of Caesarea · ca. 337–339 · Marcellus's view makes God himself incarnate, which the church condemned in Sabellius.
- On Ecclesiastical Theology 1.3.1Eusebius of Caesarea · ca. 337–339 · Eusebius lists three errors about the Son and the church's confession of one God and one only-begotten Son.
- On Ecclesiastical Theology 1.4.1Eusebius of Caesarea · ca. 337–339 · Those who make Father and Son the same belong in the synagogue and make the Father suffer.
- On Ecclesiastical Theology 1.5.1Eusebius of Caesarea · ca. 337–339 · Marcellus revives Sabellius, making God a composite of Father and Son.
- On Ecclesiastical Theology 1.5.2Eusebius of Caesarea · ca. 337–339 · Even the Jew is better than Marcellus, though Jews suffer for rejecting Christ.
- On Ecclesiastical Theology 1.6.2Eusebius of Caesarea · ca. 337–339 · Body, Son and Father are distinct; denying any one puts one outside the church.
- On Ecclesiastical Theology 1.7.1Eusebius of Caesarea · ca. 337–339 · Docetists deny the flesh; adoptionists and Sabellians deny the pre-existing Son.
- On Ecclesiastical Theology 1.7.2Eusebius of Caesarea · ca. 337–339 · Sabellius and Marcellus accept God and the flesh but deny the Son, who is light and truth.
- On Ecclesiastical Theology 1.9.1Eusebius of Caesarea · ca. 337–339 · Those who call the Son a creature from nothing make him a brother of creatures, not the Son.
- On Ecclesiastical Theology 1.9.6Eusebius of Caesarea · ca. 337–339 · To call the Son a creature from nothing is to deny that he is truly Son.
- On Ecclesiastical Theology 1.10.4Eusebius of Caesarea · ca. 337–339 · Marcellus denies the Son's hypostasis; those who make him a creature deny his divinity.
- On Ecclesiastical Theology 1.14.1Eusebius of Caesarea · ca. 337–339 · The church rejected Sabellius, and the first preachers named the Ebionites, for denying the Son's divinity.
- On Ecclesiastical Theology 1.14.2Eusebius of Caesarea · ca. 337–339 · Paul of Samosata was condemned for denying Christ's pre-existence as Son and God.
- On Ecclesiastical Theology 1.14.3Eusebius of Caesarea · ca. 337–339 · Marcellus disguised Sabellius's error but was caught in his own nets.
- On Ecclesiastical Theology 1.15.1Eusebius of Caesarea · ca. 337–339 · Marcellus says Sabellius erred by not knowing the Word, through whom alone the Father is known.
- On Ecclesiastical Theology 1.15.2Eusebius of Caesarea · ca. 337–339 · Marcellus, knowingly falling into Sabellius's error, deserves less pardon than Sabellius.
- On Ecclesiastical Theology 1.16.1Eusebius of Caesarea · ca. 337–339 · Christ calls himself Son of God throughout the Gospels, yet Marcellus says he calls himself only Son of Man.
- On Ecclesiastical Theology 1.16.6Eusebius of Caesarea · ca. 337–339 · Everyone grants God a word; Sabellius, like Marcellus, was expelled for denying a subsisting Son.
- On Ecclesiastical Theology 1.17.1Eusebius of Caesarea · ca. 337–339 · Eusebius repeats Marcellus's sayings that the Word is one with God, like a man's word.
- On Ecclesiastical Theology 1.17.2Eusebius of Caesarea · ca. 337–339 · Marcellus compares God's Word to a signifying word inseparable in hypostasis.
- On Ecclesiastical Theology 1.17.3Eusebius of Caesarea · ca. 337–339 · Marcellus repeats his analogy of the human word.
- On Ecclesiastical Theology 1.17.4Eusebius of Caesarea · ca. 337–339 · Marcellus's words could be Sabellius's; Sabellius at least did not call a non-subsisting word Son.
- On Ecclesiastical Theology 1.17.5Eusebius of Caesarea · ca. 337–339 · Marcellus holds Sabellius's premise yet blames only Sabellius.
- On Ecclesiastical Theology 1.17.7Eusebius of Caesarea · ca. 337–339 · The distinction of internal and uttered word, applied to God, suits Jews or Sabellius, not Christians.
- On Ecclesiastical Theology 1.17.8Eusebius of Caesarea · ca. 337–339 · Marcellus introduces a Jewish dogma, insisting that before the world there was only God.
- On Ecclesiastical Theology 1.18.2Eusebius of Caesarea · ca. 337–339 · Marcellus repeats that before the incarnation the Son was only Word.
- On Ecclesiastical Theology 1.18.4Eusebius of Caesarea · ca. 337–339 · Marcellus applies the names Jesus and Christ only to the incarnate Word, denying the living Son.
- On Ecclesiastical Theology 1.18.5Eusebius of Caesarea · ca. 337–339 · From his premise of a human-like word Marcellus proceeds to misinterpret Scripture.
- On Ecclesiastical Theology 1.20.22Eusebius of Caesarea · ca. 337–339 · Marcellus's claim that Christ never calls himself Son of God cannot face the evidence.
- On Ecclesiastical Theology 1.20.39Eusebius of Caesarea · ca. 337–339 · A word inseparable from God could not be taught, sent, or pleasing to him.
- On Ecclesiastical Theology 1.20.41Eusebius of Caesarea · ca. 337–339 · Marcellus must make either the Father, a subsisting Son, a human soul, or nothing at all move Christ's flesh.
- On Ecclesiastical Theology 1.20.42Eusebius of Caesarea · ca. 337–339 · Saying the Father was incarnate is Sabellianism; so the Son must be confessed.
- On Ecclesiastical Theology 1.20.43Eusebius of Caesarea · ca. 337–339 · Denying the Son's subsistence leaves Christ a mere man, as the Ebionites and Paulianists held.
- On Ecclesiastical Theology 1.20.45Eusebius of Caesarea · ca. 337–339 · If Marcellus posits a human soul, he becomes a Paulianist; if a mere word, the next objections follow.
- On Ecclesiastical Theology 1.20.64Eusebius of Caesarea · ca. 337–339 · Applied to a human word, Phil 2 is absurd; it fits only the pre-existent Son.
- On Ecclesiastical Theology 1.20.91Eusebius of Caesarea · ca. 337–339 · Marcellus clings to “Word” alone because he Sabellianizes and denies the Son.
- On Ecclesiastical Theology 1.20.92Eusebius of Caesarea · ca. 337–339 · Marcellus's “hidden mystery” of a word in God is something every Jew already grants.
- On Ecclesiastical Theology 1.20.96Eusebius of Caesarea · ca. 337–339 · Christ is the mystery the prophets veiled; Marcellus is ignorant of Scripture, and Eusebius turns to his Sabellianism.
- On Ecclesiastical Theology 2.1.1Eusebius of Caesarea · ca. 337–339 · Book 2: Marcellus's reasoning makes the Father himself born of the Virgin.
- On Ecclesiastical Theology 2.1.2Eusebius of Caesarea · ca. 337–339 · Marcellus identifies the Spirit who came on Mary with God the Father, renewing Sabellius.
- On Ecclesiastical Theology 2.1.4Eusebius of Caesarea · ca. 337–339 · Marcellus applies Lam 4:20 to the Word and then identifies that spirit with God the Father.
- On Ecclesiastical Theology 2.1.5Eusebius of Caesarea · ca. 337–339 · Marcellus says that before the world there was only God, abolishing the Son's hypostasis.
- On Ecclesiastical Theology 2.2.1Eusebius of Caesarea · ca. 337–339 · Marcellus agrees with the Jew that only God existed before the world; the church confesses the Lord through whom all things exist.
- On Ecclesiastical Theology 2.2.5Eusebius of Caesarea · ca. 337–339 · Denying anything but God before the world makes one either a Jew or a Sabellian.
- On Ecclesiastical Theology 2.3.1Eusebius of Caesarea · ca. 337–339 · Marcellus's view makes God his own father and son.
- On Ecclesiastical Theology 2.3.2Eusebius of Caesarea · ca. 337–339 · Marcellus says the Word rested in God before creation and had glory only by being in the Father.
- On Ecclesiastical Theology 2.4.1Eusebius of Caesarea · ca. 337–339 · Marcellus calls God and the Word one indivisible monad, expanded only by activity.
- On Ecclesiastical Theology 2.4.2Eusebius of Caesarea · ca. 337–339 · If God and his Word are one, the God over all was born and died, as Sabellius taught.
- On Ecclesiastical Theology 2.5.1Eusebius of Caesarea · ca. 337–339 · One indivisible hypostasis of God and Word leaves no Father or Son, only Sabellius's Son-Father.
- On Ecclesiastical Theology 2.7.9Eusebius of Caesarea · ca. 337–339 · It cannot be the Father who came down, for the Son came to do the will of his sender.
- On Ecclesiastical Theology 2.7.11Eusebius of Caesarea · ca. 337–339 · God's internal thought could not come down and speak of doing another's will.
- On Ecclesiastical Theology 2.8.1Eusebius of Caesarea · ca. 337–339 · Marcellus allows a going forth before the ages but rejects a true Son as too human.
- On Ecclesiastical Theology 2.8.2Eusebius of Caesarea · ca. 337–339 · Marcellus denies the Word's generation and says he goes forth from God and returns.
- On Ecclesiastical Theology 2.8.3Eusebius of Caesarea · ca. 337–339 · Marcellus's creed: the Word went forth for creation and returns into God after the judgment.
- On Ecclesiastical Theology 2.8.4Eusebius of Caesarea · ca. 337–339 · Marcellus says the Word came forth from the Father to make the world.
- On Ecclesiastical Theology 2.8.5Eusebius of Caesarea · ca. 337–339 · Marcellus makes God's Word go out of God and return into him, a grave difficulty.
- On Ecclesiastical Theology 2.9.1Eusebius of Caesarea · ca. 337–339 · Eusebius asks what Marcellus's Word was while outside God: either a separate hypostasis or never outside at all.
- On Ecclesiastical Theology 2.9.2Eusebius of Caesarea · ca. 337–339 · Marcellus's view makes both God and his Word change.
- On Ecclesiastical Theology 2.9.4Eusebius of Caesarea · ca. 337–339 · Marcellus's quiet in God before creation resembles Valentinus's “God and Silence.”
- On Ecclesiastical Theology 2.9.5Eusebius of Caesarea · ca. 337–339 · Marcellus implies that the Word went forth like a spoken human word.
- On Ecclesiastical Theology 2.9.7Eusebius of Caesarea · ca. 337–339 · Marcellus's view implies the Word will again be idle after the end.
- On Ecclesiastical Theology 2.9.10Eusebius of Caesarea · ca. 337–339 · Why should the Word fall silent when the saints live for ever?
- On Ecclesiastical Theology 2.9.11Eusebius of Caesarea · ca. 337–339 · Marcellus's view makes God deprive the saints of his Word in the kingdom.
- On Ecclesiastical Theology 2.9.12Eusebius of Caesarea · ca. 337–339 · Marcellus built his heresy on John 1:1 alone, a word of the evangelist, not of Christ.
- On Ecclesiastical Theology 2.11.1Eusebius of Caesarea · ca. 337–339 · Marcellus treats “light” as spiritual but “Word” as like a human word.
- On Ecclesiastical Theology 2.11.2Eusebius of Caesarea · ca. 337–339 · Eusebius again quotes Marcellus's analogy and his account of the Word's going forth.
- On Ecclesiastical Theology 2.11.5Eusebius of Caesarea · ca. 337–339 · Marcellus enlists John for his denial of the Son's hypostasis.
- On Ecclesiastical Theology 2.12.2Eusebius of Caesarea · ca. 337–339 · An eternal Word other than God makes two principles; the same as God makes Sabellianism.
- On Ecclesiastical Theology 2.12.3Eusebius of Caesarea · ca. 337–339 · Marcellus's view makes the Father pray to himself; Eusebius turns to the true sense of John 1:1.
- On Ecclesiastical Theology 2.14.5Eusebius of Caesarea · ca. 337–339 · Marcellus's view makes the Father a substance without reason and the Son its accident.
- On Ecclesiastical Theology 2.14.8Eusebius of Caesarea · ca. 337–339 · Marcellus's identification makes John 1:1 say “God was with God.”
- On Ecclesiastical Theology 2.14.19Eusebius of Caesarea · ca. 337–339 · John's prologue teaches the Son's life and light; Marcellus Judaizes or Sabellianizes.
- On Ecclesiastical Theology 2.14.20Eusebius of Caesarea · ca. 337–339 · Marcellus agrees with the Jew on God alone before creation and with Sabellius on one Father-Son.
- On Ecclesiastical Theology 2.15.1Eusebius of Caesarea · ca. 337–339 · Eusebius again quotes Marcellus's analogy of the human word.
- On Ecclesiastical Theology 2.15.2Eusebius of Caesarea · ca. 337–339 · Marcellus uses both the uttered and the internal human word as images of God's Word.
- On Ecclesiastical Theology 2.15.4Eusebius of Caesarea · ca. 337–339 · Marcellus's sculptor image attaches to God an internal and an uttered word like ours.
- On Ecclesiastical Theology 2.16.1Eusebius of Caesarea · ca. 337–339 · Every man has a word, but not every man has a son; so a word is not a son.
- On Ecclesiastical Theology 2.16.2Eusebius of Caesarea · ca. 337–339 · Marcellus pretends to confess the Son while making him a mere internal word.
- On Ecclesiastical Theology 2.18.7Eusebius of Caesarea · ca. 337–339 · Marcellus hides behind the Old Testament's teaching of one God, given to idolatrous Israel.
- On Ecclesiastical Theology 2.19.1Eusebius of Caesarea · ca. 337–339 · Marcellus accuses Asterius of separating Father and Son like a human father and son.
- On Ecclesiastical Theology 2.19.2Eusebius of Caesarea · ca. 337–339 · Marcellus argues that “I am he who is” cannot be said by one of two distinct hypostases.
- On Ecclesiastical Theology 2.19.4Eusebius of Caesarea · ca. 337–339 · Marcellus gathers Old Testament texts against the Son.
- On Ecclesiastical Theology 2.19.5Eusebius of Caesarea · ca. 337–339 · Marcellus cites “worship the Lord your God alone” for an indivisible monad.
- On Ecclesiastical Theology 2.19.8Eusebius of Caesarea · ca. 337–339 · Marcellus says his opponents make a second God, unlike the scribe who confessed one.
- On Ecclesiastical Theology 2.19.9Eusebius of Caesarea · ca. 337–339 · Marcellus cites Exod 3:15 for one person called Lord and God.
- On Ecclesiastical Theology 2.19.15Eusebius of Caesarea · ca. 337–339 · Marcellus argues from “I am” in Isa 41:4 that God is one person.
- On Ecclesiastical Theology 2.19.16Eusebius of Caesarea · ca. 337–339 · Marcellus cites Isa 44:6 and challenges Asterius to say who speaks it.
- On Ecclesiastical Theology 2.19.17Eusebius of Caesarea · ca. 337–339 · Marcellus argues that if there were two gods, one would be neither righteous nor Saviour.
- On Ecclesiastical Theology 2.19.20Eusebius of Caesarea · ca. 337–339 · Marcellus adds Malachi and Psalm 81 against a second god.
- On Ecclesiastical Theology 2.21.5Eusebius of Caesarea · ca. 337–339 · Eusebius restates Marcellus's dilemma about “I am he who is.”
- On Ecclesiastical Theology 2.21.6Eusebius of Caesarea · ca. 337–339 · Marcellus's dilemma ends by denying either the Father or the Son.
- On Ecclesiastical Theology 2.22.5Eusebius of Caesarea · ca. 337–339 · Marcellus offers what a synagogue teacher could say and distorts the true theology of Christ.
- On Ecclesiastical Theology 2.23.4Eusebius of Caesarea · ca. 337–339 · Marcellus makes the flesh, not the Son, the image of God.
- On Ecclesiastical Theology 2.24.1Eusebius of Caesarea · ca. 337–339 · Marcellus defines the Word from Old Testament texts about God's commanding word.
- On Ecclesiastical Theology 2.24.3Eusebius of Caesarea · ca. 337–339 · Marcellus mixes the healing Word with commanding words, avoiding the living Son.
- On Ecclesiastical Theology 2.25.1Eusebius of Caesarea · ca. 337–339 · Marcellus contradicts himself, calling the Word a hidden mystery yet proclaimed in all the prophets.
- On Ecclesiastical Theology 2.25.2Eusebius of Caesarea · ca. 337–339 · Marcellus praises the scribe's confession of one God, which even demons make.
- On Ecclesiastical Theology 2.25.3Eusebius of Caesarea · ca. 337–339 · The commanding word Marcellus finds was known to Jews and Sabellius alike.
- On Ecclesiastical Theology 2.25.4Eusebius of Caesarea · ca. 337–339 · Marcellus's claims about who knew the Word are inconsistent.
- On Ecclesiastical Theology 2.25.5Eusebius of Caesarea · ca. 337–339 · The Jews knew God's commanding word without the incarnation, so Marcellus's claim fails.
- On Ecclesiastical Theology 2.25.6Eusebius of Caesarea · ca. 337–339 · Eusebius turns to Marcellus's perverse interpretations of Scripture.
- On Ecclesiastical Theology 3.2.8Eusebius of Caesarea · ca. 337–339 · In Prov 8:22 “created” means “appointed” to rule, not made from nothing.
- On Ecclesiastical Theology 3.2.28Eusebius of Caesarea · ca. 337–339 · Marcellus applies Prov 8:22–23 to the flesh, created and predestined.
- On Ecclesiastical Theology 3.2.29Eusebius of Caesarea · ca. 337–339 · Marcellus reads “earth” as the flesh, a crooked road.
- On Ecclesiastical Theology 3.2.30Eusebius of Caesarea · ca. 337–339 · Marcellus will say anything rather than confess that Wisdom is the Son.
- On Ecclesiastical Theology 3.2.32Eusebius of Caesarea · ca. 337–339 · Since one person speaks throughout Proverbs 8, Marcellus's reading makes the flesh Wisdom.
- On Ecclesiastical Theology 3.2.33Eusebius of Caesarea · ca. 337–339 · On Marcellus's view the flesh would be Wisdom ruling kings and remembering eternity.
- On Ecclesiastical Theology 3.3.11Eusebius of Caesarea · ca. 337–339 · Marcellus makes the flesh both created before the earth and the earth itself.
- On Ecclesiastical Theology 3.3.14Eusebius of Caesarea · ca. 337–339 · If the depths are the saints' hearts, the speaker is older than the prophets.
- On Ecclesiastical Theology 3.3.46Eusebius of Caesarea · ca. 337–339 · A Word one with God and unbegotten could not say he was created and begotten.
- On Ecclesiastical Theology 3.3.47Eusebius of Caesarea · ca. 337–339 · If the flesh speaks Prov 8:22–25, it must also say it was present when the heavens were made.
- On Ecclesiastical Theology 3.3.60Eusebius of Caesarea · ca. 337–339 · Eusebius again quotes Marcellus on the Word preparing the world within God.
- On Ecclesiastical Theology 3.3.63Eusebius of Caesarea · ca. 337–339 · “Glad before him” shows the Son's hypostasis; inside and outside imply a body in God.
- On Ecclesiastical Theology 3.3.64Eusebius of Caesarea · ca. 337–339 · If the Word was a spoken word, to whom did God speak before creation?
- On Ecclesiastical Theology 3.3.65Eusebius of Caesarea · ca. 337–339 · Craftsmen work silently; Marcellus's sculptor image lays bare his denial of the Son.
- On Ecclesiastical Theology 3.3.66Eusebius of Caesarea · ca. 337–339 · Marcellus's view is either Jewish or Sabellian.
- On Ecclesiastical Theology 3.4.1Eusebius of Caesarea · ca. 337–339 · Marcellus says three hypostases cannot be one unless the triad begins from the monad.
- On Ecclesiastical Theology 3.4.2Eusebius of Caesarea · ca. 337–339 · Marcellus says the monad is expanded into a triad without division.
- On Ecclesiastical Theology 3.4.3Eusebius of Caesarea · ca. 337–339 · Marcellus argues the Spirit's relation to Father and Son shows an expanded monad.
- On Ecclesiastical Theology 3.4.4Eusebius of Caesarea · ca. 337–339 · Marcellus argues that distinct persons would make the Spirit either independent of the Son or not from the Father.
- On Ecclesiastical Theology 3.4.5Eusebius of Caesarea · ca. 337–339 · Marcellus makes Father, Son and Spirit three names of one hypostasis.
- On Ecclesiastical Theology 3.6.4Eusebius of Caesarea · ca. 337–339 · Marcellus makes one hypostasis with three faces and three names.
- On Ecclesiastical Theology 3.8.1Eusebius of Caesarea · ca. 337–339 · Marcellus says the flesh will be abandoned by the Word at the end.
- On Ecclesiastical Theology 3.9.1Eusebius of Caesarea · ca. 337–339 · Marcellus repeats that the servant's form cannot remain with the Word.
- On Ecclesiastical Theology 3.10.5Eusebius of Caesarea · ca. 337–339 · Marcellus invented his doctrine of the flesh, against Scripture's warnings.
- On Ecclesiastical Theology 3.10.6Eusebius of Caesarea · ca. 337–339 · Marcellus calls the flesh a crown of victory, yet says it will be left lifeless.
- On Ecclesiastical Theology 3.11.1Eusebius of Caesarea · ca. 337–339 · Marcellus misreads John 6:63 as a rejection of Christ's own flesh.
- On Ecclesiastical Theology 3.12.7Eusebius of Caesarea · ca. 337–339 · Marcellus says Jesus touched his own body when saying the flesh profits nothing.
- On Ecclesiastical Theology 3.12.8Eusebius of Caesarea · ca. 337–339 · Marcellus added to the Gospel that Jesus touched his body, to support his view.
- On Ecclesiastical Theology 3.13.1Eusebius of Caesarea · ca. 337–339 · Marcellus reads Acts 3:21 as limiting Christ's kingdom.
- On Ecclesiastical Theology 3.13.2Eusebius of Caesarea · ca. 337–339 · Marcellus takes “until” in Ps 110:1 and 1 Cor 15:25 as a limit.
- On Ecclesiastical Theology 3.13.3Eusebius of Caesarea · ca. 337–339 · Eusebius quotes Marcellus's argument for a limited kingdom.
- On Ecclesiastical Theology 3.13.4Eusebius of Caesarea · ca. 337–339 · Marcellus says the incarnation will end when the kingdom is handed over.
- On Ecclesiastical Theology 3.14.4Eusebius of Caesarea · ca. 337–339 · Marcellus wrongly reads the Son's subjection as the Word's reunion with God.
- On Ecclesiastical Theology 3.15.2Eusebius of Caesarea · ca. 337–339 · God “all in all” does not mean the Son's absorption into the Father.
- On Ecclesiastical Theology 3.15.3Eusebius of Caesarea · ca. 337–339 · If subjection meant union, all the saved would be fused with the Son and God.
- On Ecclesiastical Theology 3.17.6Eusebius of Caesarea · ca. 337–339 · Marcellus makes Father and Son one hypostasis and limits Christ's kingdom.
- On Ecclesiastical Theology 3.17.7Eusebius of Caesarea · ca. 337–339 · Marcellus says Christ's kingdom began and will end.
- On Ecclesiastical Theology 3.17.8Eusebius of Caesarea · ca. 337–339 · Marcellus argues a recent kingdom can be handed back.
- On Ecclesiastical Theology 3.19.2Eusebius of Caesarea · ca. 337–339 · Eusebius answers the Sabellian proof-texts with Christ's prayer for his disciples' unity.
- On Ecclesiastical Theology 3.21.2Eusebius of Caesarea · ca. 337–339 · Eusebius closes, judging that what he has examined is enough to refute Marcellus.
- Life of Constantine 2.61.4Eusebius of Caesarea · ca. 337–339 · A doctrinal quarrel among bishops began at Alexandria and spread through Egypt and Libya.
- Life of Constantine 2.61.5Eusebius of Caesarea · ca. 337–339 · The dispute divided bishops and congregations and was mocked in pagan theaters.
- Life of Constantine 2.62.1Eusebius of Caesarea · ca. 337–339 · Besides the Alexandrian dispute, an older quarrel divided Egypt, and the strife spread to other provinces.
- Life of Constantine 2.64.1Eusebius of Caesarea · ca. 337–339 · Constantine's letter to Alexander and Arius opens by stating his twofold purpose.
- Life of Constantine 2.68.1Eusebius of Caesarea · ca. 337–339 · Constantine was deeply grieved to hear of a worse division in the East.
- Life of Constantine 2.69.1Eusebius of Caesarea · ca. 337–339 · The dispute began when Arius answered Alexander's question about a passage of Scripture.
- Life of Constantine 2.69.2Eusebius of Caesarea · ca. 337–339 · Such questions should neither have been asked nor answered, still less aired in public.
- Life of Constantine 2.69.4Eusebius of Caesarea · ca. 337–339 · Idle talk on such questions leads the people into blasphemy or schism.
- Life of Constantine 2.70.1Eusebius of Caesarea · ca. 337–339 · Both sides should forgive each other, since they differ on no essential point.
- Life of Constantine 2.71.6Eusebius of Caesarea · ca. 337–339 · They may keep private differences on minor points, but must restore communion and friendship.
- Life of Constantine 2.73.1Eusebius of Caesarea · ca. 337–339 · The letter failed, and the dispute spread throughout the East.
- Life of Constantine 3.4.1Eusebius of Caesarea · ca. 337–339 · The strife in Egypt, which extended to insults against his statues, grieved Constantine more than it angered him.
- Life of Constantine 3.14.1Eusebius of Caesarea · ca. 337–339 · The council agreed on the faith and on the date of Easter, and each bishop signed.
- Life of Constantine 3.17.1Eusebius of Caesarea · ca. 337–339 · Constantine's letter to the churches reports that the council, which he attended as a fellow servant, reached full agreement on the faith.
- Life of Constantine 3.23.1Eusebius of Caesarea · ca. 337–339 · The Egyptian quarrel persisted; Constantine summoned the parties again and confirmed the council's decrees.
- Life of Constantine 3.63.1Eusebius of Caesarea · ca. 337–339 · Having settled church disputes, Constantine turned against the heretics.
- Life of Constantine 3.63.2Eusebius of Caesarea · ca. 337–339 · The heretics are the false prophets and wolves of whom Christ warned.
- Life of Constantine 3.63.3Eusebius of Caesarea · ca. 337–339 · Constantine outlawed the heretics and wrote urging them to repent and return to the church.
- Life of Constantine 3.64.1Eusebius of Caesarea · ca. 337–339 · Constantine's edict addresses Novatians, Valentinians, Marcionites, Paulians, and Montanists.
- Life of Constantine 3.64.2Eusebius of Caesarea · ca. 337–339 · The heretics are enemies of truth who wound pure consciences.
- Life of Constantine 3.64.3Eusebius of Caesarea · ca. 337–339 · Their evils are too many and too foul to describe.
- Life of Constantine 3.64.4Eusebius of Caesarea · ca. 337–339 · Such evils must be rooted out by public measures.
- Life of Constantine 3.65.1Eusebius of Caesarea · ca. 337–339 · Heretics are forbidden to meet, and their meeting houses are confiscated.
- Life of Constantine 3.65.2Eusebius of Caesarea · ca. 337–339 · Heretics are invited into the catholic church; their churches go to the catholic church and their other property to the state.
- Life of Constantine 3.66.1Eusebius of Caesarea · ca. 337–339 · Some heretics joined the church out of fear, others sincerely.
- Life of Constantine 3.66.2Eusebius of Caesarea · ca. 337–339 · Bishops tested the converts and admitted only the sincere.
- Life of Constantine 3.66.3Eusebius of Caesarea · ca. 337–339 · Schismatics without false doctrine were readily received, and the church appeared united.
- Encyclical Letter 2Athanasius of Alexandria · ca. 339 · Athanasius tells how the prefect announced that Gregory of Cappadocia was coming from the court to replace him, against the canons and the will of the people.
- Encyclical Letter 6Athanasius of Alexandria · ca. 339 · Athanasius says Gregory was sent by the Eusebians to the Arians, as Pistus had been, and urges the bishops to treat the wrong done to Alexandria as done to them all.
- Encyclical Letter 7Athanasius of Alexandria · ca. 339 · Athanasius asks the bishops to reject any letters from Gregory or the Eusebians, to condemn them, and to write back in support of the Church of Alexandria.
- Oration I Against the Arians 1Athanasius of Alexandria · ca. 339–346 · Athanasius explains that he writes, at his readers' request, to expose the Arian heresy, which disguises itself in the words of Scripture.
- Oration I Against the Arians 2Athanasius of Alexandria · ca. 339–346 · Athanasius argues that the Arians, named after Arius as the Manichaeans are named after Mani, cannot be counted as Christians.
- Oration I Against the Arians 3Athanasius of Alexandria · ca. 339–346 · Athanasius shows from the history of heresies that sects take the name of their founders, while the church keeps the name of Christ.
- Oration I Against the Arians 4Athanasius of Alexandria · ca. 339–346 · Athanasius mocks Arius's “Thalia” as a drinking-song style poem and compares Arius's use of Scripture to the Pharisees' pretended piety.
- Oration I Against the Arians 5Athanasius of Alexandria · ca. 339–346 · Athanasius quotes the opening of Arius's “Thalia” and its main claims: the Son was not always, came to be from nothing, and is changeable by nature.
- Oration I Against the Arians 6Athanasius of Alexandria · ca. 339–346 · Athanasius continues quoting Arius: the Word is not true God, does not know the Father or his own substance, and is unlike the Father and the Spirit.
- Oration I Against the Arians 7Athanasius of Alexandria · ca. 339–346 · Athanasius says that Arius's blasphemies should horrify all, recalls his condemnation at Nicaea, and proposes to question those who think the heresy harmless.
- Oration I Against the Arians 8Athanasius of Alexandria · ca. 339–346 · Athanasius argues that quoting Scripture does not make Arius orthodox, since the devil too uses Scripture, and that his teaching is new and not from the fathers.
- Oration I Against the Arians 9Athanasius of Alexandria · ca. 339–346 · Athanasius sets the church's confession of the Son, true God of one substance with the Father, beside the claims of the “Thalia” and asks which is fitting for God.
- Oration I Against the Arians 10Athanasius of Alexandria · ca. 339–346 · Athanasius contrasts the Scriptural confession with the Arian “Thalia,” says the Arians hide their views behind imperial patronage, and traces the heresy to the devil.
- Oration I Against the Arians 11Athanasius of Alexandria · ca. 339–346 · Athanasius attacks the Arian claim “there was once when the Son was not,” showing that it implies a time before the Word, and argues from Scripture that the Son is eternal, the “eternal power” of Rom 1:20.
- Oration I Against the Arians 18Athanasius of Alexandria · ca. 339–346 · Athanasius affirms one eternal Godhead in the Trinity, which neither grows nor lessens, and says an originated triad is a pagan idea.
- Oration I Against the Arians 22Athanasius of Alexandria · ca. 339–346 · Athanasius shows that the Son remains always Son, as the Father is always Father, and then reports the catch-questions the Arians put to boys and women.
- Oration I Against the Arians 25Athanasius of Alexandria · ca. 339–346 · Athanasius turns the Arian question back on them, answering that God and his Word both eternally are, and that the one sense in which the Son was “made” is his becoming man.
- Oration I Against the Arians 30Athanasius of Alexandria · ca. 339–346 · Athanasius exposes the Arian question “Is the unoriginate one or two?” as a trap and sets out the different meanings of “unoriginate.”
- Oration I Against the Arians 32Athanasius of Alexandria · ca. 339–346 · Athanasius shows that Asterius himself spoke of an unoriginate wisdom coexisting with God, and says the Arians use “unoriginate” to smuggle in their old slogans.
- Oration I Against the Arians 35Athanasius of Alexandria · ca. 339–346 · Athanasius rejects the Arian claim that the Word is changeable by free choice, arguing that a changeable Son could not be the image of the unchangeable Father.
- Oration I Against the Arians 37Athanasius of Alexandria · ca. 339–346 · Athanasius introduces the Arian use of Phil 2:9–10 and Ps 45:7, which they take to show that Christ was rewarded for his choice and is therefore changeable.
- Oration I Against the Arians 38Athanasius of Alexandria · ca. 339–346 · Athanasius argues that if Christ became Son and was exalted only as man, he would have been improved by the flesh, contrary to Scripture's witness to his glory and worship before the incarnation.
- Oration I Against the Arians 52Athanasius of Alexandria · ca. 339–346 · Athanasius shows that Scripture says the same of the Father, that he loves righteousness and hates iniquity, so the words imply no changeableness in the Son.
- Oration I Against the Arians 53Athanasius of Alexandria · ca. 339–346 · Athanasius introduces the texts the Arians use to call the Word a creature (Prov 8:22; Heb 1:4; 3:1–2; Acts 2:36) and insists they be read of the incarnation.
- Oration I Against the Arians 56Athanasius of Alexandria · ca. 339–346 · Athanasius argues that “having become” in Heb 1:4 is joined to “better” and to the title Son, so it does not make the Son originated, and that making him of the angels' kind repeats Gnostic teaching.
- Oration II Against the Arians 1Athanasius of Alexandria · ca. 339–346 · Athanasius opens the second oration by naming the two texts the Arians now press, Prov 8:22 and Heb 3:2, and says that such sayings refer to the Word become man.
- Oration II Against the Arians 11Athanasius of Alexandria · ca. 339–346 · Words like “made,” “created,” “servant,” or “brother” describe the Word's humanity; Scripture never says God made himself a Son or created a Word.
- Oration II Against the Arians 13Athanasius of Alexandria · ca. 339–346 · The Word was eternally Lord and King, as the Old Testament shows; Acts 2:36 speaks of the lordship over us that he acquired when he became man and redeemed all by the cross.
- Oration II Against the Arians 17Athanasius of Alexandria · ca. 339–346 · Isaac's words “I have made him your lord” show that “made” can denote a later authority rather than a creature's origin, as in Acts 2:36.
- Oration II Against the Arians 18Athanasius of Alexandria · ca. 339–346 · Peter who calls Christ “made Lord” also says that he pours out the Spirit, which no creature can give; Athanasius reviews the Arian questions already refuted and turns to Prov 8:22.
- Oration II Against the Arians 19Athanasius of Alexandria · ca. 339–346 · The Arian formula “a creature, but not as one of the creatures” is a pretense: every creature differs from every other, so the phrase leaves the Son one creature among many.
- Oration II Against the Arians 20Athanasius of Alexandria · ca. 339–346 · Creatures differ in glory but share the nature of creatures and praise their creator; the Word is that creator, the truth whom all creation hymns, and works eternally with the Father.
- Oration II Against the Arians 21Athanasius of Alexandria · ca. 339–346 · If the Son were a creature he could not create, for no creature brings being out of nothing; only God fashions, while human beings merely rework existing matter.
- Oration II Against the Arians 24Athanasius of Alexandria · ca. 339–346 · Only the true Son is worshipped and has all that is the Father's; the Arian claim that God made the Son alone as a go-between because creation could not bear his direct hand is absurd.
- Oration II Against the Arians 26Athanasius of Alexandria · ca. 339–346 · If the created nature needed a mediator to receive God's working, the created Word would need one too, and so on without end; nothing could ever have been made.
- Oration II Against the Arians 28Athanasius of Alexandria · ca. 339–346 · Creatures share their tasks and need one another, which cannot be said of the Word; and Asterius's claim that the Son learned to create would make Wisdom something acquired and losable.
- Oration II Against the Arians 29Athanasius of Alexandria · ca. 339–346 · A taught creator would imply envy and weakness in God; the Father still works, his will suffices, and the Son was not made merely as a tool for creating us.
- Oration II Against the Arians 30Athanasius of Alexandria · ca. 339–346 · If the Son were made for our sake as an instrument, we would be prior to him in God's purpose, which is absurd; rather, he is the Son whom God wills first.
- Oration II Against the Arians 32Athanasius of Alexandria · ca. 339–346 · The Arians fight not with the church but with God's own testimony; Scripture's images of radiance and impress show the Word's eternity, and they suffice without prying into how.
- Oration II Against the Arians 33Athanasius of Alexandria · ca. 339–346 · A word from a mind and radiance from the sun are proper to their source, eternal with it, and do not divide it; so the Son is from the Father without division or beginning.
- Oration II Against the Arians 34Athanasius of Alexandria · ca. 339–346 · Even bodily offspring do not divide their parents; the faith first taught to every Christian knew an eternal Son, until the Arian tares were sown with their objections from human generation and human words.
- Oration II Against the Arians 37Athanasius of Alexandria · ca. 339–346 · The Arians posit a second, true Word and Wisdom in God, making the Son only notionally Word and Wisdom; Athanasius quotes Asterius's argument from 1 Cor 1:24 and Rom 1:20.
- Oration II Against the Arians 38Athanasius of Alexandria · ca. 339–346 · If the Son were Word, Wisdom, and Son only in name, he would be nothing in himself; and an unoriginate Wisdom coexisting with God is either the Son or makes God composite.
- Oration II Against the Arians 39Athanasius of Alexandria · ca. 339–346 · Scripture speaks of God's “words” only as commandments given through the one Word; it knows no second Word or Wisdom, which the Arians invent as the Manichees invent another god.
- Oration II Against the Arians 40Athanasius of Alexandria · ca. 339–346 · The only unoriginate Wisdom coexisting with God is the Son; even Asterius, writing against pagans, confessed one Word and one Wisdom, contradicting himself.
- Oration II Against the Arians 42Athanasius of Alexandria · ca. 339–346 · Grace comes from the Father in the Son; those who deny the true Son, like the Jews who rejected him, endanger even baptism, which requires right faith together with the names.
- Oration II Against the Arians 43Athanasius of Alexandria · ca. 339–346 · Heretical baptism with the right names but wrong faith is profitless; the Arians, backed by human patronage, are worse than heresies that err about Christ's body, since they blaspheme the Father's own Godhead in the Son.
- Oration II Against the Arians 70Athanasius of Alexandria · ca. 339–346 · Only if the Word is true God and his flesh truly human could humanity be freed and deified; Arians who deny the first are as wrong as Valentinians who deny the second.
- Oration III Against the Arians 1Athanasius of Alexandria · ca. 339–346 · Athanasius opens the third oration with the Arian mockery of John 14:10, “I am in the Father and the Father in me,” and rejects any bodily or merely participatory sense.
- Oration III Against the Arians 2Athanasius of Alexandria · ca. 339–346 · Asterius explains John 14:10 as meaning only that Christ's words and works came from the Father; Athanasius replies that this makes the saying true of every prophet and saint.
- Oration III Against the Arians 4Athanasius of Alexandria · ca. 339–346 · Father and Son are two, not one person named twice as Sabellius taught, yet one in nature and Godhead, like sun and radiance; so all that is said of the Father is said of the Son except “Father.”
- Oration III Against the Arians 7Athanasius of Alexandria · ca. 339–346 · Texts calling God “one” and “only” are not aimed at the Son, who is no rival to the Father but glorifies him; they are directed against the false gods made by human beings.
- Oration III Against the Arians 10Athanasius of Alexandria · ca. 339–346 · If the Son were one with the Father only by agreement of will and teaching, angels, stars, and saints would be sons and images too; only the Son is the Father's true and natural image.
- Oration III Against the Arians 15Athanasius of Alexandria · ca. 339–346 · The sun-and-radiance image shows one principle, not three gods as Greeks charge; it is the Arians, with a created Son and Spirit, who fall into polytheism, while the church confesses one Godhead in the Trinity.
- Oration III Against the Arians 16Athanasius of Alexandria · ca. 339–346 · A created Son who is also called God would give the Arians two gods, two lords, and two faiths, like the Greeks; but the Son is the Father's own form, so God and faith are one.
- Oration III Against the Arians 17Athanasius of Alexandria · ca. 339–346 · The Arians now argue from John 17:11, 21–23 that the Son is one with the Father only as believers become one in God; Athanasius calls this the devil's presumption of equality with God.
- Oration III Against the Arians 26Athanasius of Alexandria · ca. 339–346 · The Arians cite the Gospels' human sayings of Christ—receiving authority, being troubled, praying, advancing in wisdom, not knowing the day, being forsaken—as proof that he is a needy creature.
- Oration III Against the Arians 27Athanasius of Alexandria · ca. 339–346 · The Arians, stumbling at Christ's human experiences, repeat the objections of those who rejected him in the Gospels, and both deny the Word's Godhead because of his flesh.
- Oration III Against the Arians 28Athanasius of Alexandria · ca. 339–346 · Athanasius urges the Arians to stop echoing Christ's opponents and to read the Gospels by the rule of the church's faith: the Son is eternal as the Father's own offspring.
- Oration III Against the Arians 35Athanasius of Alexandria · ca. 339–346 · Knowing what is proper to Godhead and to flesh, and that both belong to one Christ, keeps faith right; texts where the Son “receives” all things mean that he has eternally from the Father what the Father has.
- Oration III Against the Arians 36Athanasius of Alexandria · ca. 339–346 · Sayings like “was given to me” guard against Sabellius by showing that the Son is not the Father, while “as the Father has life … so the Son” shows that he has it eternally from the Father.
- Oration III Against the Arians 47Athanasius of Alexandria · ca. 339–346 · Paul says “I do not know” of his own vision though he knew, as Elisha kept silent about Elijah's ascent; if the Arians grant that Paul knew, much more must Christ know when he says “I do not know.”
- Oration III Against the Arians 50Athanasius of Alexandria · ca. 339–346 · God asked Adam and Cain questions without being ignorant; so the same Son, now in the flesh, asks his disciples as man; Athanasius turns next to Luke 2:52.
- Oration III Against the Arians 55Athanasius of Alexandria · ca. 339–346 · The one who wept and hungered also raised Lazarus and gave sight to the blind; his sufferings show that the impassible God took passible flesh, and his works show that he is the Word.
- Oration III Against the Arians 58Athanasius of Alexandria · ca. 339–346 · Christ's suffering should cause wonder that the Word let his body suffer to make the flesh immortal; the heretics, like the hydra, keep producing new objections.
- Oration III Against the Arians 59Athanasius of Alexandria · ca. 339–346 · Now the Arians say the Son came into being “by the Father's will”; Athanasius argues that this means the same as “there was when he was not,” and that Scripture speaks only of the Son's “being.”
- Oration III Against the Arians 60Athanasius of Alexandria · ca. 339–346 · Scripture speaks of will only for creatures; the idea of a will preceding the Word comes from the Valentinian Ptolemy, and Asterius's argument makes the Son one of the things made.
- Oration III Against the Arians 61Athanasius of Alexandria · ca. 339–346 · God deliberates about creatures, which once were not, but his will for all things is in his Word; so the Word cannot himself come into being by a will, which would imply time before him and another Word.
- Oration III Against the Arians 62Athanasius of Alexandria · ca. 339–346 · The Arian dilemma “by will or by necessity” ignores what is by nature, which is above both; as God is good by nature, not by choice or compulsion, so he is Father of the Son by nature.
- Oration III Against the Arians 63Athanasius of Alexandria · ca. 339–346 · If the Word came by a prior will, the same would apply to the Father's own existence, which is absurd; the Son is himself the Father's living counsel, as Prov 8:14 says.
- Oration III Against the Arians 64Athanasius of Alexandria · ca. 339–346 · Creatures come by God's will, but the Word is that will and counsel itself; a will preceding him would make him second and a servant, not Lord united with the Father.
- Oration III Against the Arians 65Athanasius of Alexandria · ca. 339–346 · The Son is himself God's wisdom, understanding, and living counsel, in whom God's will lies; to say he came “by will” is to say Wisdom came to be in wisdom; the Father calls him simply “my Son.”
- Oration III Against the Arians 67Athanasius of Alexandria · ca. 339–346 · The Son is the Father's living counsel, not a product of will; human fathers too beget by nature, not by deliberation; the oration ends by urging the Arians to escape the devil's snare.
- Oration IV Against the Arians 2Athanasius of Alexandria · 4th century (disputed) · The author argues that the Son is neither a quality in God nor a mere name, but a real offspring from the Father, two with him yet one.
- Oration IV Against the Arians 3Athanasius of Alexandria · 4th century (disputed) · The author argues that the Word must be from God himself, and so is distinct from the Father yet one with him, and warns against making the Word merely attached to God.
- Oration IV Against the Arians 4Athanasius of Alexandria · 4th century (disputed) · The author argues against the Arians that God's own Word and Wisdom cannot be something other than Christ, who is the only-begotten Son through whom God works.
- Oration IV Against the Arians 8Athanasius of Alexandria · 4th century (disputed) · The author shows that the Arians and their opponents who deny the Son's subsistence each contradict themselves.
- Oration IV Against the Arians 9Athanasius of Alexandria · 4th century (disputed) · The author explains John 10:30: Father and Son are two, yet one in Godhead, the Son being of one substance with the Father, against both division and Sabellius.
- Oration IV Against the Arians 10Athanasius of Alexandria · 4th century (disputed) · The author answers the charge of teaching two gods: Father and Son are two, yet one God, like fire and its radiance.
- Oration IV Against the Arians 11Athanasius of Alexandria · 4th century (disputed) · The author argues that those who say the Word was put forth for creation, like the Arians who say he was created for us, make the Word depend on us and God inactive before.
- Oration IV Against the Arians 12Athanasius of Alexandria · 4th century (disputed) · The author argues that the idea of the Word going forth from God for creation and returning at the end would make God change and creation come and go without end.
- Oration IV Against the Arians 13Athanasius of Alexandria · 4th century (disputed) · The author traces the idea of the unity “broadening” into a trinity to the Stoics and shows that it implies change in God and leads to Sabellianism.
- Oration IV Against the Arians 14Athanasius of Alexandria · 4th century (disputed) · The author argues from Paul's and Noah's use of “broaden” that broadening leaves a thing the same, so a unity broadened into a trinity would still be the Father alone, with absurd consequences.
- Oration IV Against the Arians 15Athanasius of Alexandria · 4th century (disputed) · The author reports three views that separate the Word from the Son and argues that the Word, being from God, must always be the Son of the Father.
- Oration IV Against the Arians 17Athanasius of Alexandria · 4th century (disputed) · The author explains that in John 10:30–38 Jesus refutes both Sabellius and Arius, and that the sayings of unity with the Father are spoken by the Son.
- Oration IV Against the Arians 20Athanasius of Alexandria · 4th century (disputed) · The author refutes the view that the man Jesus, not the Word, is the Son, showing that the Son existed before Abraham and made the world.
- Oration IV Against the Arians 21Athanasius of Alexandria · 4th century (disputed) · The author argues from the command to believe in the Son and from baptism into Father, Son, and Spirit that the Word is the Son, and refutes the view that Word and man together are the Son.
- Oration IV Against the Arians 22Athanasius of Alexandria · 4th century (disputed) · The author argues that God is our Father only because his own Son dwells in us, and that the Word was Son before the incarnation, since the ancients were already called sons.
- Oration IV Against the Arians 23Athanasius of Alexandria · 4th century (disputed) · The author argues that if the Word became Son only at the incarnation, no one could have known the Father before, and rejects the claim that the Son is later because the Old Testament speaks of the Word.
- Oration IV Against the Arians 25Athanasius of Alexandria · 4th century (disputed) · The author rejects both Arius and Sabellius, and shows that the Sabellian image of one Father “broadened” into Son and Spirit makes the incarnation, baptism, and creation merely temporary.
- Oration IV Against the Arians 30Athanasius of Alexandria · 4th century (disputed) · The author answers followers of Paul of Samosata who used Acts 10:36 to separate the Word from Christ, arguing that the Word himself, made flesh, preached.
- Oration IV Against the Arians 31Athanasius of Alexandria · 4th century (disputed) · The author uses Moses' speaking of himself in the third person (Lev 9:7) to show that Peter's words do not make the Word and Christ two, and says that separating them betrays a pagan idea of the incarnation as change.
- Oration IV Against the Arians 32Athanasius of Alexandria · 4th century (disputed) · The author appeals to the annunciation (Luke 1:35) to show that the Word is united to the man born of Mary, so that the Word was not sent through another but himself sent the apostles.
- Oration IV Against the Arians 33Athanasius of Alexandria · 4th century (disputed) · The author argues that Scripture speaks simply, as when Moses is named twice in one sentence, and that the Word, united to our humanity, rightly bears the names Christ and Son, and is not a prophet sent through a man.
- Oration IV Against the Arians 34Athanasius of Alexandria · 4th century (disputed) · The author teaches that Christ is the divine Word united with the humanity formed in Mary, the true temple of which Solomon's was an image, and calls Paul of Samosata a disciple of those who objected that Jesus made himself God.
- Oration IV Against the Arians 35Athanasius of Alexandria · 4th century (disputed) · The author shows that Scripture calls the man from Mary “Christ” because of his union with the Word, and that the risen Lord's words “touch me” prove that the Word and his body are one subject.
- Oration IV Against the Arians 36Athanasius of Alexandria · 4th century (disputed) · The author concludes that the “sending” of the Word means his union with the man Jesus: God the Word is himself the Christ from Mary, one and the same, God and man.
- PG 40:899-900Serapion of Thmuis · ca. 340-362 · Serapion opens by praying that Christ the truth will expose deceit, as he warned against wolves in sheep's clothing.
- PG 40:901-902Serapion of Thmuis · ca. 340-362 · Even small deceits must be resisted; heretics bear Christ's name while fighting him, like Valentinus and Marcion.
- PG 40:903-904Serapion of Thmuis · ca. 340-362 · Mani's heresy surpasses all others; evil is not a substance but an act of a sick choice, as self-controlled bodies show.
- PG 40:905-906Serapion of Thmuis · ca. 340-362 · Scripture calls bodies temples; members serving reason and the conversion of the licentious show bodies are not evil by nature.
- PG 40:907-908Serapion of Thmuis · ca. 340-362 · Converted sinners like Rahab prove bodies follow choice; God's call to offer bodies as sacrifice shows they are his good creation.
- PG 40:909-910Serapion of Thmuis · ca. 340-362 · Elisha's bones and Peter's shadow show saints' bodies honoured; the Manichaean split of evil body and good soul collapses when bodies are chaste and souls sin.
- PG 40:911-912Serapion of Thmuis · ca. 340-362 · The prodigal son, Paul, and the apostles changed from sinners to saints, so the soul is free and not determined by nature.
- PG 40:913-914Serapion of Thmuis · ca. 340-362 · Converts remain the same in substance but change their ways; the members' simple movements are natural, their moral quality is from choice.
- PG 40:915-916Serapion of Thmuis · ca. 340-362 · A second, poorer reading of the same text as PG 40:913: converts keep their substance but change their ways.
- PG 40:917-918Serapion of Thmuis · ca. 340-362 · The same soul exhorts itself to good or evil, as Demas, Gehazi, and Judas fell, so souls are not of two natures.
- PG 40:919-920Serapion of Thmuis · ca. 340-362 · Peter's call, rebuke, denial, and restoration show that the soul's state depends on choice, not nature.
- PG 40:921-922Serapion of Thmuis · ca. 340-362 · Scripture records the saints' sins so they are not thought sinless by nature; Christ's presence in the soul makes all else vanity.
- PG 40:923-924Serapion of Thmuis · ca. 340-362 · Christ knocks patiently at the mind; heretics imitate or break in, so we must guard our minds with knowledge and watchfulness.
- Canon 6Anonymous · ca. 343–381 · Obstinate heretics are not to be admitted into the church.
- Canon 7Anonymous · ca. 343–381 · Converts from the Novatians, Photinians and Quartodecimans are received after anathematizing heresy, learning the creed and being anointed with chrism.
- Canon 8Anonymous · ca. 343–381 · Converts from the Montanists, even their clergy, are to be catechized and baptized.
- Canon 9Anonymous · ca. 343–381 · Church members who visit heretics' cemeteries or martyr-shrines to pray or seek healing are excommunicated until they repent.
- Canon 10Anonymous · ca. 343–381 · Church members are not to marry their children to heretics without discrimination.
- Canon 31Anonymous · ca. 343–381 · Christians are not to give their children in marriage to heretics, but may take heretics' children who promise to become Christians.
- Canon 32Anonymous · ca. 343–381 · Christians are not to accept the blessings (gifts of bread) of heretics.
- Canon 33Anonymous · ca. 343–381 · Christians are not to pray with heretics or schismatics.
- Canon 34Anonymous · ca. 343–381 · Christians who leave the true martyrs to honor heretics' martyrs are anathematized.
- Canon 35Anonymous · ca. 343–381 · Christians who leave the church to invoke angels in separate gatherings are anathematized as idolaters.
- Historical Fragments 1.1.1.2Hilary of Poitiers · ca. 343–367 · From the Easterners' letter carried by Hilary, the Gauls learned how heretics had set East and West against each other.
- Historical Fragments 1.1.1.3Hilary of Poitiers · ca. 343–367 · Western bishops at Ariminum and Nicé were forced, in the Easterners' name, to keep silent about ousia.
- Historical Fragments 1.1.2.1Hilary of Poitiers · ca. 343–367 · The Gallic bishops explain that they hold homoousion to mean the Son's true birth, not a Sabellian union, and accept likeness as true God to true God.
- Historical Fragments 1.1.3.1Hilary of Poitiers · ca. 343–367 · The bishops condemn "he was not before he was born" without making the Son unbegotten.
- Historical Fragments 1.1.4.1Hilary of Poitiers · ca. 343–367 · The Gauls withdraw from what was done at Ariminum through ignorance.
- Historical Fragments 1.1.4.2Hilary of Poitiers · ca. 343–367 · The Gauls excommunicate Auxentius, Ursacius, Valens, Gaius, Megasius, and Justinus.
- Historical Fragments 1.1.4.3Hilary of Poitiers · ca. 343–367 · The Gauls condemn the appended blasphemies and the intruded bishops, and decree deposition for any Gallic bishop who resists.
- Historical Fragments 1.1.4.4Hilary of Poitiers · ca. 343–367 · Saturninus of Arles is excommunicated by all the Gallic bishops; end of the letter of the council of Paris.
- Historical Fragments 1.2.1.1Hilary of Poitiers · ca. 343–367 · Eusebius of Vercelli praises Gregory of Elvira for resisting Ossius and the lapse at Ariminum.
- Historical Fragments 1.2.1.2Hilary of Poitiers · ca. 343–367 · Eusebius assures Gregory of communion and urges him to rebuke the transgressors.
- Historical Fragments 1.2.2.1Hilary of Poitiers · ca. 343–367 · Eusebius, in his third place of exile, says the Arians rely on imperial power, but the faithful on the Lord.
- Historical Fragments 1.4.1.0Hilary of Poitiers · ca. 343–367 · Address of the synodal letter of the Eastern bishops at Serdica to bishops throughout the world.
- Historical Fragments 1.4.1.2Hilary of Poitiers · ca. 343–367 · The Easterners denounce Marcellus of Ancyra for teaching that Christ's kingdom had a beginning and will end.
- Historical Fragments 1.4.1.3Hilary of Poitiers · ca. 343–367 · Marcellus was condemned at Constantinople (336), with Protogenes of Serdica and Cyriacus of Naissus among those who signed.
- Historical Fragments 1.4.1.4Hilary of Poitiers · ca. 343–367 · The Easterners complain that Western bishops received Marcellus without examining his book.
- Historical Fragments 1.4.1.5Hilary of Poitiers · ca. 343–367 · The Easterners ask all bishops to refuse communion to Marcellus and his followers.
- Historical Fragments 1.4.1.14Hilary of Poitiers · ca. 343–367 · The Easterners say that at Serdica they found Athanasius and Marcellus in communion with Ossius and Protogenes.
- Historical Fragments 1.4.1.15Hilary of Poitiers · ca. 343–367 · The Easterners demanded that the Westerners exclude the condemned bishops, but they refused.
- Historical Fragments 1.4.1.23Hilary of Poitiers · ca. 343–367 · The Easterners declare that they will not receive Athanasius and Marcellus and condemn those who do.
- Historical Fragments 1.4.1.27Hilary of Poitiers · ca. 343–367 · The Eastern council condemns Julius of Rome, Ossius, Protogenes, Gaudentius, and Maximinus of Trier, with its reasons.
- Historical Fragments 1.4.1.28Hilary of Poitiers · ca. 343–367 · The Easterners condemn Julius and Ossius and set out their creed for all bishops to sign.
- Historical Fragments 1.4.2.4Hilary of Poitiers · ca. 343–367 · The anathemas of the Eastern creed of Serdica condemn Arian formulas, tritheism, the denial of Christ’s Godhead or pre-existence, and the identification of Father, Son and Spirit.
- Historical Fragments 1.5.1.1Hilary of Poitiers · ca. 343–367 · The Western bishops at Ariminum (359) tell Constantius that they resolved to keep the ancient faith of Nicaea unchanged, since any subtraction opens the way to heresy.
- Historical Fragments 1.5.1.2Hilary of Poitiers · ca. 343–367 · The bishops recall that Ursacius and Valens had once recanted Arianism, defend the Nicene creed drawn up under Constantine, and report that they rejected the new formula offered by Ursacius, Valens, Germinius and Gaius.
- Historical Fragments 1.5.2.1Hilary of Poitiers · ca. 343–367 · Hilary's narrative: the catholic envoys of Ariminum, kept waiting and threatened, gave way and signed the heretical creed.
- Historical Fragments 1.5.3.1Hilary of Poitiers · ca. 343–367 · At Nicé in Thrace (360), Restutus of Carthage recalls that the Ariminum envoys had condemned Ursacius, Valens, Germinius, and Gaius.
- Historical Fragments 1.5.3.2Hilary of Poitiers · ca. 343–367 · The Western envoys annul the decisions of Ariminum and restore communion with Ursacius and the others.
- Historical Fragments 1.6.1.1Hilary of Poitiers · ca. 343–367 · Bishops detained at Ariminum thank Constantius for forbidding the words ousia and homoousion.
- Historical Fragments 1.6.1.2Hilary of Poitiers · ca. 343–367 · The bishops rejoice that the unscriptural terms are now silenced.
- Historical Fragments 1.7.4.1Hilary of Poitiers · ca. 343–367 · Liberius points out that Eastern bishops who refused to condemn Arius at Milan now seek peace.
- Historical Fragments 1.7.4.2Hilary of Poitiers · ca. 343–367 · Liberius recalls Alexander's expulsion of Arians and objects to forcing bishops to obey their judgments.
- Historical Fragments 1.7.5.2Hilary of Poitiers · ca. 343–367 · Liberius reports the failure at Arles, asks for a council to confirm Nicaea, and sends Lucifer, Pancratius, and Hilary as envoys.
- Historical Fragments 1.9.1.1Hilary of Poitiers · ca. 343–367 · The catholic bishops at Ariminum resolve to keep the received creed of Nicaea without addition or subtraction, including the term “substance.”
- Historical Fragments 1.9.2Hilary of Poitiers · ca. 343–367 · Hilary's narrative: all catholics at Ariminum signed and condemned the opponents.
- Historical Fragments 1.9.3.1Hilary of Poitiers · ca. 343–367 · At Ariminum (21 July 359) Graecianus of Calles moves the condemnation of Ursacius, Valens, Germinius, and Gaius.
- Historical Fragments 1.9.3.2Hilary of Poitiers · ca. 343–367 · The bishops of Ariminum unanimously condemn the four as heretics.
- Historical Fragments 2.1.4.1Hilary of Poitiers · ca. 343–367 · Hilary introduces his account of a complex affair that has stirred the whole court and church.
- Historical Fragments 2.1.5.3Hilary of Poitiers · ca. 343–367 · At the time, Hilary could speak only hastily, because his opponents prevented a hearing.
- Historical Fragments 2.2.1.1Hilary of Poitiers · ca. 343–367 · The opening and address of the Western synodal letter of Serdica.
- Historical Fragments 2.2.1.4Hilary of Poitiers · ca. 343–367 · The Western council of Serdica reports that the Eastern bishops came to the city but, fearing to face Athanasius, Marcellus and Asclepas and their accusers, fled and so exposed their falsehood.
- Historical Fragments 2.2.1.7Hilary of Poitiers · ca. 343–367 · The Eastern bishops fled Serdica out of guilty conscience; they promoted Arians in the church, kept their own party from joining the council by threats, as two defectors, Arius of Palestine and Stephen of Arabia, reported.
- Historical Fragments 2.2.2.4Hilary of Poitiers · ca. 343–367 · The council condemns Ursacius and Valens, blaming Valens for the death of Viator in a riot at Aquileia.
- Historical Fragments 2.2.3Hilary of Poitiers · ca. 343–367 · The list of bishops condemned by the Western council of Serdica.
- Historical Fragments 2.2.5.4Hilary of Poitiers · ca. 343–367 · Hilary relates how Ursacius and Valens, at the time of Photinus's condemnation, sought pardon from Julius of Rome.
- Historical Fragments 2.2.6.2Hilary of Poitiers · ca. 343–367 · Ursacius and Valens anathematize Arius and his teaching and promise not to act against Athanasius without Julius.
- Historical Fragments 2.2.9.1Hilary of Poitiers · ca. 343–367 · Hilary explains that Athanasius broke communion with Marcellus for new teaching, not for his book, and that this was later misused.
- Historical Fragments 2.2.9.2Hilary of Poitiers · ca. 343–367 · No council condemned Marcellus after Serdica; the Easterners slipped his name into the case of Photinus to reopen the case of Athanasius.
- Historical Fragments 2.2.9.3Hilary of Poitiers · ca. 343–367 · Athanasius was right both in receiving Marcellus after Serdica and in later breaking with him.
- Historical Fragments 2.2.9.4Hilary of Poitiers · ca. 343–367 · Hilary turns to expose the deceptive creed with which the Easterners opened their letter about Photinus.
- Historical Fragments 2.2.9.5Hilary of Poitiers · ca. 343–367 · The apostles taught the unity of Father and Son; heretics, fallen into vice, seek to please by novel doctrine.
- Historical Fragments 2.2.9.6Hilary of Poitiers · ca. 343–367 · Hilary summarizes Arius's teaching that the Son was made from nothing, condemned at Nicaea.
- Historical Fragments 2.2.9.7Hilary of Poitiers · ca. 343–367 · The council of Nicaea condemns the Arians and sets out the faith.
- Historical Fragments 2.2.10.3Hilary of Poitiers · ca. 343–367 · The Nicene Creed's conclusion and anathemas.
- Historical Fragments 2.2.11.1Hilary of Poitiers · ca. 343–367 · Hilary contrasts the complete Nicene faith with the deceptive Eastern creed.
- Historical Fragments 2.2.11.2Hilary of Poitiers · ca. 343–367 · Hilary shows how "God from God" and "firstborn" in the Eastern creed are made to imply a created, temporal Son.
- Historical Fragments 2.2.11.3Hilary of Poitiers · ca. 343–367 · Hilary explains Col 1:15–17: the Son is "firstborn" because all creation was founded in him, not as the first creature.
- Historical Fragments 2.2.11.4Hilary of Poitiers · ca. 343–367 · The Eastern creed's naming of the Trinity in fact divides it.
- Historical Fragments 2.2.11.6Hilary of Poitiers · ca. 343–367 · Athanasius championed the Nicene faith and was falsely accused but acquitted; Hilary introduces the Serdican letter to Constantius.
- Historical Fragments 2.4.1.1Hilary of Poitiers · ca. 343–367 · A letter urges leniency toward those who erred at Ariminum through ignorance, but condemnation of its authors.
- Historical Fragments 2.4.1.2Hilary of Poitiers · ca. 343–367 · Those who repent and profess the Nicene faith are to be received; the obstinate are to be punished by the church.
- Historical Fragments 2.4.2.1Hilary of Poitiers · ca. 343–367 · The Italian bishops welcome Illyricum's return to Nicaea, annul Ariminum, and call for subscription to the Nicene faith.
- Historical Fragments 2.5.1.1Hilary of Poitiers · ca. 343–367 · The bishops at Singidunum write out of concern for the catholic faith.
- Historical Fragments 2.5.1.2Hilary of Poitiers · ca. 343–367 · The Singidunum bishops ask Germinius to confirm in writing that he holds the creed of Ariminum.
- Historical Fragments 2.5.1.3Hilary of Poitiers · ca. 343–367 · The homoean formula: the Son is like the Father "according to the Scriptures", not in substance or in all things.
- Historical Fragments 2.5.2.1Hilary of Poitiers · ca. 343–367 · Germinius is asked to deny that he teaches the Son like the Father in all things.
- Historical Fragments 2.6.2.1Hilary of Poitiers · ca. 343–367 · Germinius answers that Scripture's many titles of Christ, like "creature", describe his works, not his nature.
- Historical Fragments 2.6.3.1Hilary of Poitiers · ca. 343–367 · Germinius reminds Valens that the Dated Creed of 359, which they all signed, said "like the Father in all things".
- Historical Fragments 2.7.7Hilary of Poitiers · ca. 343–367 · The collection's note: in exile Liberius undid his earlier stand by writing to the Arians.
- Historical Fragments 2.7.8.2Hilary of Poitiers · ca. 343–367 · Liberius accepts the Sirmian creed set out by Demophilus and asks to return from exile; interjected comments anathematize him.
- Historical Fragments 2.7.9Hilary of Poitiers · ca. 343–367 · The collection lists the authors of the Sirmian creed that Liberius accepted.
- Historical Fragments 2.7.10.2Hilary of Poitiers · ca. 343–367 · Liberius asks the bishops to obtain his return to Rome and declares communion with Epictetus and Auxentius; a reader's note anathematizes him.
- Historical Fragments 2.8.1.1Hilary of Poitiers · ca. 343–367 · The homoiousian envoys of Seleucia warn the Western envoys at Constantinople that the anomoean heresy dominates and must be condemned as doctrine, not just in Aetius.
- Historical Fragments 2.8.2.1Hilary of Poitiers · ca. 343–367 · Hilary rebukes the Western envoys at Constantinople for joining the heretics instead of condemning their blasphemies.
- Historical Fragments 2.8.2.2Hilary of Poitiers · ca. 343–367 · Hilary exposes the evasions of the homoean Western envoys about "creature", "from God", eternity, and "like according to the Scriptures".
- Historical Fragments 2.8.2.3Hilary of Poitiers · ca. 343–367 · Hilary shames the Western envoys, who are less loyal to Christ than servants, soldiers, or watchdogs to their masters.
- Canon 1Anonymous · ca. 345–348 · The council forbids the rebaptism of anyone baptized in the triune faith.
- Canon 2Anonymous · ca. 345–348 · No one is to be honoured as a martyr who threw himself to death in madness or died for some sin; offenders do penance or, if clerics, lose their rank.
- Catechetical Lecture 0.7Cyril of Jerusalem · ca. 350 · Baptism cannot be repeated, so the candidates must come with good will, guard tongue, eye, and mind, and welcome the exorcisms that purify the soul like fire refining gold.
- Catechetical Lecture 4.1Cyril of Jerusalem · ca. 350 · Error disguises itself as truth, like wolves in sheep’s clothing; the catechumens need grace, sobriety, and discernment.
- Catechetical Lecture 4.2Cyril of Jerusalem · ca. 350 · Godliness needs both right doctrine and good deeds; Cyril gives a summary of doctrines before the Creed, beginning with the one God, maker of souls and bodies and Father of one Son.
- Catechetical Lecture 4.6Cyril of Jerusalem · ca. 350 · Belief in the one God roots out idolatry and heresy; Cyril then sets out faith in the eternally begotten Son, who reigns with the Father from all eternity.
- Catechetical Lecture 4.7Cyril of Jerusalem · ca. 350 · The Son is neither separated from the Father nor merged with him; he is the eternal Word, a living person, not a spoken word.
- Catechetical Lecture 4.9Cyril of Jerusalem · ca. 350 · The Son truly became human from the Virgin, not in appearance only; he acted both as man and as God.
- Catechetical Lecture 4.15Cyril of Jerusalem · ca. 350 · Christ will come again from heaven, not as the antichrists from the earth, and his kingdom has no end; the Holy Spirit, one and indivisible, is honored with the Father and the Son.
- Catechetical Lecture 4.20Cyril of Jerusalem · ca. 350 · Souls of men and women are alike and sin by choice, not by nature; the body is God’s skillful work and the soul’s instrument, to be kept pure as a temple of the Spirit.
- Catechetical Lecture 4.26Cyril of Jerusalem · ca. 350 · Christians fast from wine and meat for a spiritual reward, not because these are evil; those who eat from bodily weakness must not be condemned.
- Catechetical Lecture 4.33Cyril of Jerusalem · ca. 350 · The one God of both Testaments; the catechumens are to read only the twenty-two acknowledged books of the Old Testament, which were translated, Cyril says, miraculously by seventy-two translators.
- Catechetical Lecture 4.35Cyril of Jerusalem · ca. 350 · Cyril lists the New Testament books: four Gospels, Acts, seven catholic letters, and fourteen letters of Paul; other writings are not to be read.
- Catechetical Lecture 4.37Cyril of Jerusalem · ca. 350 · Closing warnings: flee the devil’s works, divination, magic, licentiousness, greed, pagan shows, amulets, Samaritan and Jewish observances, and heretics; guard the soul by fasting, prayer, almsgiving, and Scripture.
- Catechetical Lecture 5.12Cyril of Jerusalem · ca. 350 · The Creed, handed on by the Church and gathered from all Scripture, is to be memorized, kept secret from catechumens, and never exchanged for another teaching.
- Catechetical Lecture 5.13Cyril of Jerusalem · ca. 350 · The Creed is a deposit to be kept spotless until Christ’s appearing; the edition then prints the Creed of Jerusalem as reconstructed from the lectures.
- Catechetical Lecture 6.12Cyril of Jerusalem · ca. 350 · Some so-called Christians teach two godheads, good and evil; but a godhead that is not good is no godhead.
- Catechetical Lecture 6.13Cyril of Jerusalem · ca. 350 · Cyril refutes the doctrine of two unbegotten principles: they cannot coexist, and a good God who cannot or will not prevent evil is no God.
- Catechetical Lecture 6.14Cyril of Jerusalem · ca. 350 · Cyril exposes these absurdities so that his hearers may recognize and avoid heresy.
- Catechetical Lecture 6.16Cyril of Jerusalem · ca. 350 · Simon Magus, the first heretic, claimed to be Father, Son, and Spirit, and was brought down by the prayer of Peter and Paul; after him came Cerinthus, Menander, Carpocrates, the Ebionites, and Marcion, who cut the Old Testament testimonies out of the New.
- Catechetical Lecture 6.17Cyril of Jerusalem · ca. 350 · Basilides and Valentinus followed; Valentinus’s thirty Aeons, derived from Jesus’s age at baptism, show the absurdity of his system.
- Catechetical Lecture 6.18Cyril of Jerusalem · ca. 350 · Valentinus degrades Christ, the Wisdom of God, into a fallen female Aeon; Cyril then turns to Manes, who gathered other men’s errors into one heresy.
- Catechetical Lecture 6.19Cyril of Jerusalem · ca. 350 · The Manichaean heresy began with Scythianus of Alexandria, author of four books; he died of disease in Judea.
- Catechetical Lecture 6.20Cyril of Jerusalem · ca. 350 · Terebinthus, renamed Buddas, fled to Persia, was refuted by the priests of Mithras, and died in a fall while calling on demons.
- Catechetical Lecture 6.21Cyril of Jerusalem · ca. 350 · The widow adopted the slave Cubricus, who inherited the books and took the name Manes, a name that in Greek suggests madness.
- Catechetical Lecture 6.22Cyril of Jerusalem · ca. 350 · Manes claimed to be the Paraclete, promised to heal the Persian king’s son by prayer, and caused his death by dismissing the physicians.
- Catechetical Lecture 6.23Cyril of Jerusalem · ca. 350 · Manes’s blasphemy, pretense, lies, and flight from prison caused the deaths of the child and his jailers.
- Catechetical Lecture 6.24Cyril of Jerusalem · ca. 350 · Archelaus refuted Manes in public debate; Manes fled, was caught and flayed by the Persian king. Cyril warns against the Manichaeans’ Gospel of Thomas, their teaching on food, their curses on the Creator, and their rites.
- Catechetical Lecture 6.25Cyril of Jerusalem · ca. 350 · The Manichaean myth of rain is absurd; the Church, with its order, purity, marriage, and virginity, is the opposite. Former Manichaeans may be saved if they renounce the error from the heart.
- Catechetical Lecture 7.6Cyril of Jerusalem · ca. 350 · The Father of Christ is the Creator and the God of Israel’s temple, as Christ’s own words show.
- Catechetical Lecture 7.9Cyril of Jerusalem · ca. 350 · Scripture calls people “father” for teaching or care, as Paul, Job, and Joseph; God is father of men in this sense, but Father of Christ by nature.
- Catechetical Lecture 7.12Cyril of Jerusalem · ca. 350 · People forsake the heavenly Father for idols and even the devil; sonship to God is by free choice and faith, and must be shown in works.
- Catechetical Lecture 8.1Cyril of Jerusalem · ca. 350 · God is called Almighty against pagans, Jews and heretics who limit his rule, for his providence reaches from heaven to Hades.
- Catechetical Lecture 8.2Cyril of Jerusalem · ca. 350 · The Almighty is the one who rules and has authority over all things, which heretics do not acknowledge.
- Catechetical Lecture 8.3Cyril of Jerusalem · ca. 350 · Against those who divide rule over soul and body between two gods, Christ teaches that one God can destroy both soul and body in Gehenna.
- Catechetical Lecture 8.7Cyril of Jerusalem · ca. 350 · Against heretics who condemn possessions and bodies, Cyril argues that wealth is God's gift, the devil being at most a temporary steward of it.
- Catechetical Lecture 8.8Cyril of Jerusalem · ca. 350 · Cyril closes by urging worship of the one Almighty God, the Father of Jesus Christ, whom heretics blaspheme under his Old Testament names.
- Catechetical Lecture 9.4Cyril of Jerusalem · ca. 350 · The Creed confesses the Father as Maker of heaven and earth, against heretics who speak evil of the Creator of the world.
- Catechetical Lecture 9.6Cyril of Jerusalem · ca. 350 · The sun and the orderly succession of days and nights proclaim that there is no God but the Creator who appointed their courses.
- Catechetical Lecture 9.7Cyril of Jerusalem · ca. 350 · Darkness and night are good gifts of the one Creator, and the stars, clouds, rain, snow and the fruits of the earth all display his wisdom.
- Catechetical Lecture 9.10Cyril of Jerusalem · ca. 350 · The growth and workings of the human body reveal the wise Creator, to whom Cyril urges his hearers to bow in worship.
- Catechetical Lecture 10.4Cyril of Jerusalem · ca. 350 · Each of Christ's titles is explained, and the Creed's “one Lord” guards against heretics who divide Christ, Jesus and the Door into different beings.
- Catechetical Lecture 11.14Cyril of Jerusalem · ca. 350 · Isaiah and Christ's own sayings show that Father and Son are one in Godhead, kingdom, will and work, without being confused with each other.
- Catechetical Lecture 11.15Cyril of Jerusalem · ca. 350 · The Son, not the Father, became man and suffered; Christians must avoid both the Arian denial of the Son's eternity and the Sabellian confusion of Son and Father.
- Catechetical Lecture 11.18Cyril of Jerusalem · ca. 350 · The Son is like the Father in all things, so that whoever sees him sees the Father; the Father lost nothing in begetting him, and the Son lacks nothing.
- Catechetical Lecture 11.21Cyril of Jerusalem · ca. 350 · All things, visible and invisible, were made through the Son, against heretics who teach other creators, identify Christ with the sun, or ascribe the world to angels.
- Catechetical Lecture 12.3Cyril of Jerusalem · ca. 350 · The Church confesses God the Word truly made man of the Virgin and the Spirit, against heretics who deny the virgin birth, the reality of the incarnation, or the divinity of Christ.
- Catechetical Lecture 12.26Cyril of Jerusalem · ca. 350 · The Creator, who fashions every child in the womb, was not ashamed to take flesh; nothing in the body as God made it is defiled.
- Catechetical Lecture 12.30Cyril of Jerusalem · ca. 350 · Adam's creation from dust is a greater wonder than a virgin birth; Scripture calls Mary Joseph's wife only as his betrothed, against those who make Joseph Christ's father.
- Catechetical Lecture 12.31Cyril of Jerusalem · ca. 350 · Mary herself wondered at the virgin birth, but the Spirit, Gabriel, the manger, the shepherds, the angels, and Symeon and Anna all bear witness to it.
- Catechetical Lecture 12.33Cyril of Jerusalem · ca. 350 · Christ's own words prove his real humanity; virgins and monks alike may glory in the chastity of the Virgin-born Lord.
- Catechetical Lecture 13.4Cyril of Jerusalem · ca. 350 · Christ's crucifixion was real, not a semblance, and Cyril confesses it without shame because the resurrection followed.
- Catechetical Lecture 13.34Cyril of Jerusalem · ca. 350 · Believers should make the sign of the cross in all things, answer Jews, pagans and Docetists, and build their faith on the cross, which a host of witnesses would confirm against any who deny it.
- Catechetical Lecture 14.21Cyril of Jerusalem · ca. 350 · Against the Manichaean claim that the resurrection was only apparent, Paul's testimony and the list of witnesses in 1 Corinthians 15, including James, Jerusalem's first bishop, establish it.
- Catechetical Lecture 15.2Cyril of Jerusalem · ca. 350 · Malachi and Paul speak of Christ's two comings; at the second this world will be renewed, though no one may know the time, and Christ himself warned the apostles against deceivers.
- Catechetical Lecture 15.5Cyril of Jerusalem · ca. 350 · The first sign of the end, false christs, has already been fulfilled in part by Simon Magus and Menander.
- Catechetical Lecture 15.9Cyril of Jerusalem · ca. 350 · Division among Christians prepares for the Antichrist; the apostasy Paul foretold is already present in the heresies that confuse Father and Son or make the Son a creature.
- Catechetical Lecture 15.18Cyril of Jerusalem · ca. 350 · Cyril urges the candidates to remember and pass on the signs of the Antichrist, for he fears the wars, schisms and hatreds of his own day.
- Catechetical Lecture 15.27Cyril of Jerusalem · ca. 350 · Against the recent Galatian heresy that Christ's kingdom will end and the Word be resolved into the Father, Gabriel and Daniel proclaim his everlasting kingdom.
- Catechetical Lecture 15.28Cyril of Jerusalem · ca. 350 · Daniel's stone and the Psalms, as Paul interprets them, show that the Son's reign is endless; the heretics misread 1 Corinthians 15:25.
- Catechetical Lecture 15.29Cyril of Jerusalem · ca. 350 · The subjection of the Son in 1 Corinthians 15:28 cannot mean his dissolution, for then the creatures would outlast their Creator.
- Catechetical Lecture 15.31Cyril of Jerusalem · ca. 350 · “Until” does not mark an end: death did not stop reigning after Moses, as Romans 5:14 shows.
- Catechetical Lecture 15.32Cyril of Jerusalem · ca. 350 · Paul's other uses of “until” show that the word does not imply an end; Christ's kingdom has no end, as he had no beginning.
- Catechetical Lecture 16.3Cyril of Jerusalem · ca. 350 · There is one Holy Spirit, the same in the Old and New Covenants, honoured with the Father and the Son and named with them in baptism.
- Catechetical Lecture 16.4Cyril of Jerusalem · ca. 350 · Father, Son and Spirit are confessed as one God without division or confusion; the Spirit who came at Pentecost in Jerusalem's upper church shares the glory of the Crucified.
- Catechetical Lecture 16.5Cyril of Jerusalem · ca. 350 · Cyril will describe heretical errors about the Spirit only to warn against them.
- Catechetical Lecture 16.6Cyril of Jerusalem · ca. 350 · Cyril lists heretics who blasphemed the Spirit (Simon, the Gnostics, the Valentinians, Mani, and those who divide the Spirit of the two covenants) and warns the candidates to avoid them.
- Catechetical Lecture 16.7Cyril of Jerusalem · ca. 350 · Marcion cut the Old Testament testimonies out of the New, and the Gnostics blasphemed the Spirit.
- Catechetical Lecture 16.8Cyril of Jerusalem · ca. 350 · Montanus, who called himself the Holy Spirit and his village Pepuza Jerusalem, is accused by Cyril of gross immorality and ritual murder.
- Catechetical Lecture 16.9Cyril of Jerusalem · ca. 350 · Mani's claim to be the promised Paraclete is refuted by the apostles' reception of the Spirit at Pentecost, two centuries before him.
- Catechetical Lecture 16.10Cyril of Jerusalem · ca. 350 · Simon Magus was condemned for trying to buy the power of the Spirit; how much worse is Mani's claim to be the Spirit. Christians must keep enmity with the serpent.
- Catechetical Lecture 17.33Cyril of Jerusalem · ca. 350 · Paul's letters show the Spirit as living and personal; the order of the creed's articles excludes Sabellius' error even though "spirit" is said of Father, Son, and Spirit alike.
- Catechetical Lecture 18.20Cyril of Jerusalem · ca. 350 · Since we will give account for what is done in the body, we must keep it pure; baptism heals past wounds, but we must guard against future sins.
- Catechetical Lecture 18.27Cyril of Jerusalem · ca. 350 · Because heretical gatherings also call themselves churches, the creed specifies "one holy catholic Church", the bride of Christ and mother of all believers.
- Catechetical Lecture 20.6Cyril of Jerusalem · ca. 350 · Baptism not only forgives sins and gives adoption but is the antitype of Christ's sufferings: we share his death in likeness, while his death and burial were real.
- Defence against the Arians 2Athanasius of Alexandria · ca. 349–357 · Athanasius points to the recantation of Valens and Ursacius as proof of the plot against him and introduces the letter of the Egyptian synod.
- Defence against the Arians 17Athanasius of Alexandria · ca. 349–357 · The bishops cite witnesses and letters, including Constantine’s, against the charges, and argue that the Meletian John was a tool of the Arian party, whose real aim was to remove an opponent of their heresy.
- Defence against the Arians 19Athanasius of Alexandria · ca. 349–357 · The Egyptian bishops ask the bishops everywhere to accept their testimony for Athanasius, to reject Eusebius’s party, who have set up a bishop for the Arians, and to disregard letters signed in the names of Egyptian bishops.
- Defence against the Arians 23Athanasius of Alexandria · ca. 349–357 · Julius argues that it is the Eusebians, by receiving the Arians condemned at Nicaea, who dishonor a synod, while he only sought a fair hearing for Athanasius and Marcellus.
- Defence against the Arians 24Athanasius of Alexandria · ca. 349–357 · Julius explains that the Eusebians wanted him to write to Pistus, an Arian appointed by the deposed Secundus, which would have dishonored Nicaea.
- Defence against the Arians 32Athanasius of Alexandria · ca. 349–357 · Julius reports that Marcellus of Ancyra confessed an orthodox faith at Rome and was therefore kept in communion.
- Defence against the Arians 37Athanasius of Alexandria · ca. 349–357 · The synod of Sardica tells the church of Alexandria that the Arian party fled trial, that Julius rightly received Athanasius, and that the Mareotic minutes were one-sided and self-refuting.
- Defence against the Arians 39Athanasius of Alexandria · ca. 349–357 · The synod of Sardica asks the emperors to stop magistrates from judging clergy, declares Gregory deposed, clears four Alexandrian presbyters, and begins its parallel letter to the bishops of Egypt and Libya.
- Defence against the Arians 47Athanasius of Alexandria · ca. 349–357 · The synod reports that Marcellus’s book was found orthodox when read in context, that Asclepas proved his innocence, and that the Eastern bishops promoted deposed Arians.
- Defence against the Arians 48Athanasius of Alexandria · ca. 349–357 · The synod names the leaders of the Arian party and reports, on the evidence of two bishops who left them, that they had agreed beforehand to avoid the trial.
- Defence against the Arians 49Athanasius of Alexandria · ca. 349–357 · The synod declares Athanasius, Marcellus, and Asclepas innocent, rejects the bishops intruded into their sees, deposes and excommunicates the Arian leaders, and asks all bishops to sign.
- Defence against the Arians 58Athanasius of Alexandria · ca. 349–357 · Athanasius quotes the recantation of Ursacius and Valens to Julius, with their anathema of Arius, and their letter of peace to himself, and prepares to recount the affair from its beginning.
- Defence against the Arians 59Athanasius of Alexandria · ca. 349–357 · Athanasius recounts the origin of the Meletian schism, Eusebius’s alliance with the Meletians, Constantine’s threatening letter, and the charge of treason dismissed at Psammathia.
- Defence against the Arians 70Athanasius of Alexandria · ca. 349–357 · Athanasius quotes Constantine’s letter welcoming John Arcaph’s reconciliation, then tells how Eusebius’s party revived the Meletian charges at Tyre, and gives Meletius’s own list of his clergy, which shows that Ischyras was never a presbyter.
- Defence against the Arians 84Athanasius of Alexandria · ca. 349–357 · Athanasius reveals the purpose of the plot: the same bishops went on to Jerusalem and received Arius into communion, as their synodal letter shows.
- Defence against the Arians 89Athanasius of Alexandria · ca. 349–357 · Athanasius points to the exile of many bishops, including Liberius and Hosius, as proof that they upheld the judgments in his favor, explaining that both later yielded only under compulsion.
- Defence against the Arians 90Athanasius of Alexandria · ca. 349–357 · Athanasius closes by commending the testimony of so many bishops, and the sufferings of Liberius and Hosius, as a lasting witness against the Arian heresy.
- On the Decrees of Nicaea 1Athanasius of Alexandria · ca. 350–356 · Athanasius praises his correspondent for refuting the Arians, who, like the Pharisees with Jesus, invent pretexts such as the complaint that Nicaea used unscriptural terms.
- On the Decrees of Nicaea 2Athanasius of Alexandria · ca. 350–356 · The Arians, like the Pharisees, cavil at the council’s wording instead of defending the views for which they were condemned.
- On the Decrees of Nicaea 3Athanasius of Alexandria · ca. 350–356 · The Arians at Nicaea were silenced, and Eusebius of Nicomedia’s party and even Eusebius of Caesarea signed the creed with “from the essence” and “of the same essence.”
- On the Decrees of Nicaea 4Athanasius of Alexandria · ca. 350–356 · Those who reject the council follow inconsistent leaders, whereas true teachers, like the saints and prophets, agree with one another and with their fathers.
- On the Decrees of Nicaea 5Athanasius of Alexandria · ca. 350–356 · From Moses back to Adam and on to Paul the teaching has been one, so the Arians must either condemn their leaders’ change of mind or accept the council.
- On the Decrees of Nicaea 6Athanasius of Alexandria · ca. 350–356 · Athanasius quotes the Arian claims that the Son is a creature, and asks in which of Scripture’s two senses of “son” they take him: by adoption for virtue, or by nature.
- On the Decrees of Nicaea 7Athanasius of Alexandria · ca. 350–356 · Athanasius refutes the Arian claim that the Son alone was made by God directly and everything else through him, showing that it leads to an infinite regress of mediators.
- On the Decrees of Nicaea 9Athanasius of Alexandria · ca. 350–356 · Even Adam, though formed by God’s hand, does not differ in nature from other men; so on Arian premises the Son would not differ from creatures.
- On the Decrees of Nicaea 10Athanasius of Alexandria · ca. 350–356 · If the Son were Son only by adoption he would differ from us only in degree; but he is Son by nature, though not with a human, bodily kind of generation.
- On the Decrees of Nicaea 13Athanasius of Alexandria · ca. 350–356 · The Arians appeal to Prov 8:22, “The Lord created me,” but Scripture distinguishes making a creature, like a house, from begetting a son.
- On the Decrees of Nicaea 15Athanasius of Alexandria · ca. 350–356 · Since Scripture calls the Son God’s Word and Wisdom, saying he once was not means saying God was once without Word and Wisdom.
- On the Decrees of Nicaea 16Athanasius of Alexandria · ca. 350–356 · If Word and Wisdom were mere names of the Son, or God had many words, the Son would be either lesser than his titles or one word among many, which is impious.
- On the Decrees of Nicaea 18Athanasius of Alexandria · ca. 350–356 · The Arians’ own catchwords are unscriptural, while the council’s unscriptural terms express a pious meaning; Athanasius now explains the reason for them.
- On the Decrees of Nicaea 19Athanasius of Alexandria · ca. 350–356 · The council wrote “from the essence” because the Arians claimed that “from God” applied to all creatures alike.
- On the Decrees of Nicaea 20Athanasius of Alexandria · ca. 350–356 · Because the Arians claimed that “like,” “always,” “power,” and “in him” applied to us too, the council wrote “of the same essence” and added its anathemas.
- On the Decrees of Nicaea 24Athanasius of Alexandria · ca. 350–356 · The Son is of the same essence as the Father, as radiance with light; and the council’s terms were already used by Theognostus and by Dionysius of Alexandria.
- On the Decrees of Nicaea 26Athanasius of Alexandria · ca. 350–356 · Dionysius of Rome condemned both those who divide the Godhead into three gods and those who call the Son a thing made, upholding the Triad and the one monarchy.
- On the Decrees of Nicaea 27Athanasius of Alexandria · ca. 350–356 · Origen too taught that the Son is eternal, and the council’s faith is the tradition of the catholic church handed down from the apostles.
- On the Decrees of Nicaea 28Athanasius of Alexandria · ca. 350–356 · The Arians borrowed the non-scriptural term “unoriginate” from the Greek philosophers to reintroduce their condemned claims about the Son.
- On the Decrees of Nicaea 29Athanasius of Alexandria · ca. 350–356 · Even in the sense “without cause of being,” calling God unoriginate names him in relation to his works, not to the Son, as a builder is maker of houses but father of his son.
- On the Decrees of Nicaea 32Athanasius of Alexandria · ca. 350–356 · Scriptural terms would be preferable, but Arian craft forced the council to use clearer words; Athanasius closes by asking that the letter be read to the brothers.
- On the Opinion of Dionysius 1Athanasius of Alexandria · ca. 350–356 · Athanasius writes to a correspondent because the Arians claim that Dionysius of Alexandria shared their views.
- On the Opinion of Dionysius 2Athanasius of Alexandria · ca. 350–356 · The Arians can find support neither in Scripture nor in pious human reasoning for calling the Son a creature.
- On the Opinion of Dionysius 3Athanasius of Alexandria · ca. 350–356 · Dionysius died in the communion of the church; the Arians cite one letter of his, but his other letters and the occasion of that letter must be considered.
- On the Opinion of Dionysius 5Athanasius of Alexandria · ca. 350–356 · Dionysius wrote the disputed letter against Sabellian bishops in the Pentapolis, stressing the Son’s human traits to show that the Son, not the Father, became man.
- On the Opinion of Dionysius 6Athanasius of Alexandria · ca. 350–356 · Unlike Arius, Dionysius defended and corrected his letter, which he had written by way of accommodation, as a physician or teacher adapts to his patients or pupils.
- On the Opinion of Dionysius 9Athanasius of Alexandria · ca. 350–356 · Like the apostles, Dionysius stressed Christ’s human traits against Sabellius, while elsewhere calling him Word, Wisdom, and Radiance of the Father; the one Christ is spoken of both as God and as man.
- On the Opinion of Dionysius 12Athanasius of Alexandria · ca. 350–356 · Dionysius’s other letters show that he did not mean Christ to be a mere man; Athanasius will quote them.
- On the Opinion of Dionysius 13Athanasius of Alexandria · ca. 350–356 · Some brothers denounced Dionysius of Alexandria to Dionysius of Rome, who condemned both Sabellianism and the creature doctrine; Dionysius of Alexandria then wrote his Refutation and Defense.
- On the Opinion of Dionysius 14Athanasius of Alexandria · ca. 350–356 · Dionysius entitled his reply a Refutation and Defense, and in it he taught that the Son is eternal, as radiance from eternal light.
- On the Opinion of Dionysius 18Athanasius of Alexandria · ca. 350–356 · Dionysius explained that his lowly examples were used in passing and that he held the Son to be of the same essence as the Father; the Arians cannot both claim him and reject “of the same essence.”
- On the Opinion of Dionysius 21Athanasius of Alexandria · ca. 350–356 · Dionysius explained that he called God “maker” in relation to Christ’s flesh, or in the loose sense in which an author “makes” his words.
- On the Opinion of Dionysius 23Athanasius of Alexandria · ca. 350–356 · Against Arius’s claim of two Words, Dionysius compared the Son to the word that springs from the mind, distinct yet inseparable.
- On the Opinion of Dionysius 24Athanasius of Alexandria · ca. 350–356 · Dionysius’s teaching on the true Word, inseparable from the Father as river from spring, overthrows both Arius and Sabellius.
- On the Opinion of Dionysius 26Athanasius of Alexandria · ca. 350–356 · Against the Sabellians one should begin from Christ’s human traits, which show that the Son, not the Father, became flesh, and then teach his divinity.
- On the Opinion of Dionysius 27Athanasius of Alexandria · ca. 350–356 · Against Sabellius, Christ’s human traits are decisive; against the Arians, his divine titles; the Arians, having no support in the fathers, follow only the devil.
- Long recension, Ephesians 7Anonymous · later 4th century (probable) · Ignatius warns against false teachers and presents God and Christ, the Word made flesh, as the physicians of souls.
- Long recension, Ephesians 8Anonymous · later 4th century (probable) · Ignatius praises the Ephesians for refusing false teachers, contrasts the Spirit of truth with the spirit of error, and urges them to pray for and answer their opponents with gentleness.
- Long recension, Ephesians 13Anonymous · later 4th century (probable) · Ignatius urges frequent gatherings for the Eucharist, joins faith and love as the beginning and end of life, praises deeds over words, and warns that corrupters of the church face eternal punishment.
- Long recension, Ephesians 17Anonymous · later 4th century (probable) · Christ's anointing breathes incorruption into the church; Ignatius warns against the foul-smelling teaching of this age.
- Long recension, Magnesians 8Anonymous · later 4th century (probable) · Ignatius warns against Jewish practices and teaches that the prophets lived according to Christ, the substantial Word of God.
- Long recension, Magnesians 9Anonymous · later 4th century (probable) · Ignatius teaches that the prophets awaited Christ and urges the Magnesians to keep the Sabbath spiritually rather than in the Jewish manner.
- Long recension, Magnesians 10Anonymous · later 4th century (probable) · Ignatius urges the Magnesians to live up to the name Christian, first given at Antioch, and to put away Judaism.
- Long recension, Trallians 6Anonymous · later 4th century (probable) · Ignatius warns against heretical teachers who mix poison with sweet words and deny the Father, the virgin birth, the passion and the resurrection.
- Long recension, Trallians 7Anonymous · later 4th century (probable) · Ignatius warns against such teachers, urges humility, and explains the dignity of bishop and presbytery.
- Long recension, Trallians 9Anonymous · later 4th century (probable) · Ignatius tells the Trallians to stop their ears to any teaching apart from Jesus Christ, truly born.
- Long recension, Trallians 10Anonymous · later 4th century (probable) · Opening words of chapter 10, against those who deny Christ's real body.
- Long recension, Trallians 11Anonymous · later 4th century (probable) · Against docetism Ignatius affirms the reality of Christ's conception, birth, baptism, passion, death and resurrection, and warns against heresies as the devil's inventions.
- Long recension, Philadelphians 2Anonymous · later 4th century (probable) · Ignatius urges the Philadelphians to flee division and heresy and to follow their shepherd.
- Long recension, Philadelphians 3Anonymous · later 4th century (probable) · Ignatius warns against schismatics and false teachers, urges the Philadelphians to receive the penitent gently, and forbids violence against God's enemies.
- Long recension, Philadelphians 6Anonymous · later 4th century (probable) · Ignatius lists the errors of those who deny Christ's sonship, the God of the law, Christ's divinity, marriage, the reality of the incarnation, or chastity, and urges unity.
- Long recension, Smyrnaeans 2Anonymous · later 4th century (probable) · Against docetists Ignatius affirms that the Word truly took flesh, suffered and rose.
- Long recension, Smyrnaeans 4Anonymous · later 4th century (probable) · Ignatius cites the risen Christ's invitation to touch him, his eating with the disciples and his bodily ascension and return, and argues that if Christ only seemed to suffer, his own chains would be a mere seeming.
- Long recension, Smyrnaeans 5Anonymous · later 4th century (probable) · Ignatius laments those who deny Christ's flesh and are moved neither by the prophets, the law, the Gospel nor the martyrs' sufferings.
- Long recension, Smyrnaeans 6Anonymous · later 4th century (probable) · Ignatius insists that eternal life depends on believing in Christ's life in the flesh and his saving blood, and describes the lovelessness of those who teach otherwise.
- Long recension, Smyrnaeans 7Anonymous · later 4th century (probable) · The false teachers are offspring of the devil, the author of evil from Adam to the Passion; Ignatius urges the Smyrnaeans to avoid them and their schisms.
- Long recension, Tarsians 2Anonymous · later 4th century (probable) · Ignatius lists the errors that false teachers have brought to Tarsus and praises the Tarsians, Paul's fellow citizens, for resisting them.
- Long recension, Antiochians inscriptionAnonymous · later 4th century (probable) · Ignatius greets the church of Antioch, rejoices at its peace, and warns against heresies that deny either the one God or Christ.
- Long recension, Antiochians 2Anonymous · later 4th century (probable) · Ignatius shows from Moses, the prophets, the evangelists and the apostles that the one God has a Son who became man and suffered, condemns those who deny either, and reminds the Antiochians of Paul, Peter and Evodius.
- Long recension, Hero 2Anonymous · later 4th century (probable) · Ignatius tells Hero to treat as wolves and antichrists any who teach contrary to the faith, however impressive their lives.
- Long recension, Philippians 3Anonymous · later 4th century (probable) · Ignatius sets out the one God, one Son and one Paraclete, the true incarnation and passion of the Son alone, and addresses the devil, who fears the cross, works through heresies, and could not recognize the Son of God in his lowly birth and life.
- Long recension, Mary 5Anonymous · later 4th century (probable) · Ignatius warns Mary against those who deny Christ's passion and birth, and sends greetings.
- Two Tractates and a Letter 3Potamius of Lisbon · ca. 350-360 · Potamius praises Athanasius for condemning the Arian heresy and argues from Scripture for the Son's unity of substance with the Father.
- Commentary on Matthew 6Hilary of Poitiers · ca. 353–355 · Holy things are not to be given to dogs (pagans) or pigs (heretics); Hilary treats asking and receiving, the golden rule, the narrow gate, false prophets known by fruits, and the houses on rock and sand.
- Commentary on Matthew 8Hilary of Poitiers · ca. 353–355 · The calming of the storm shows Christ watching over the church; the Gadarene demoniacs and the pigs figure the nations freed and the heretical Sadducees; the healing of the paralytic shows Christ as God forgiving sins and promising resurrection.
- Commentary on Matthew 10Hilary of Poitiers · ca. 353–355 · Hilary expounds the mission discourse: the harvest of the Spirit, the apostles’ equipment, the worthy house as the catholic church, peace given or withheld, the serpent’s prudence, persecution, the sparrows, the sword dividing the five in one house (body, soul, will, sin, unbelief), taking up the cross, and receiving Christ’s messengers.
- Commentary on Matthew 12Hilary of Poitiers · ca. 353–355 · The grain fields, David’s loaves, the withered hand, Isaiah’s servant, the Beelzebub charge, blasphemy against the Spirit, the good and bad tree, the returning unclean spirit, and Jesus’ true family are expounded as figures of the apostles’ mission, Christ’s divinity, and Israel’s unbelief.
- Commentary on Matthew 25Hilary of Poitiers · ca. 353–355 · Hilary expounds Matthew 24:1–28: the temple’s destruction, false Christs (Simon Magus) and false prophets (Nicolaus), the fall of Jerusalem after the gospel is preached, the abomination of desolation as Antichrist, and the flight, housetop, pregnant women, and winter flight read as figures of the soul, with the eagles gathered at the place of the passion.
- Commentary on Matthew 26Hilary of Poitiers · ca. 353–355 · Hilary expounds Christ’s coming in glory (Matt 24:29–44): the fig tree’s branch as Antichrist, the passing of heaven and earth, the Son’s “ignorance” of the day as a merciful silence, the two in the field, at the mill, and in the bed (believers and unbelievers, believing and unbelieving Jews, catholics and heretics), and the call to watch.
- Commentary on Matthew 31Hilary of Poitiers · ca. 353–355 · In Gethsemane, Hilary argues against those (who deny the Son’s eternity) who say Christ feared death: his sorrow “even to death” was for the disciples, lest they deny his divinity, and his prayer that the cup pass from him asks that his strength in suffering pass to them.
- Letter to Marius Victorinus 1Candidus the Arian · ca. 355–360 · Candidus opens his reply to Victorinus by appending Arius's letter to Eusebius of Nicomedia, in which Arius complains of persecution by Bishop Alexander and states that the Son has a beginning and came from nothing.
- Letter to Marius Victorinus 2Candidus the Arian · ca. 355–360 · Candidus appends Eusebius of Nicomedia's letter to Paulinus, which argues from Proverbs 8 and other uses of “begot” that the Son was created by God's will and is not from the Father's substance.
- On the Divine Generation 11Candidus the Arian · ca. 355–360 · Candidus cites Acts 2:36, Proverbs, and John 1:3–4 for the claim that God made Christ, and ends by praising Christ as the first substance and the maker of all things.
- Letters 2Eusebius of Vercelli · 355-360 · From exile at Scythopolis, Eusebius thanks his churches for their letters and gifts, describes his mistreatment by the Arians under Patrophilus, quotes his protest, and urges them to keep the faith.
- To the Bishops of Egypt 1Athanasius of Alexandria · ca. 356 · Athanasius opens by recalling that Christ foretold false prophets and gave believers the gift of discernment, because the devil disguises himself as the truth.
- To the Bishops of Egypt 3Athanasius of Alexandria · ca. 356 · Athanasius argues that the devil's truths are not to be trusted, as Christ showed by rebuking Satan and silencing the demons, and that every heresy borrows Christ's name and Scripture's words.
- To the Bishops of Egypt 4Athanasius of Alexandria · ca. 356 · Athanasius argues that heresies use Scripture's words without its sense, and warns that the Arians plan to send the Egyptian bishops a new creed to sign under threat of banishment, in order to bury Nicaea.
- To the Bishops of Egypt 6Athanasius of Alexandria · ca. 356 · Athanasius mocks the Arians' yearly new creeds, which they write to cover their plots and which they keep changing.
- To the Bishops of Egypt 7Athanasius of Alexandria · ca. 356 · Athanasius lists the Arian bishops who were promoted for their heresy and warns that George of Cappadocia, a man of violent character, is about to be sent to Alexandria.
- To the Bishops of Egypt 8Athanasius of Alexandria · ca. 356 · Athanasius urges the bishops to hold to the Nicene faith and to reject the Arians' writings even when they use Scripture's words, contrasting them with the orthodox bishops whose writings could be trusted.
- To the Bishops of Egypt 9Athanasius of Alexandria · ca. 356 · Athanasius warns that the Arian envoys are antichrists who use Scripture's words as bait, and that it is the mind and conduct, not the wording, that show a true believer.
- To the Bishops of Egypt 10Athanasius of Alexandria · ca. 356 · Athanasius argues that a creed which says nothing about the Arian errors is like a physician who ignores the wound and talks about the healthy limbs.
- To the Bishops of Egypt 11Athanasius of Alexandria · ca. 356 · Athanasius argues that the Arians must answer the charges actually brought against them, and then sets out the statements of Arius for which Alexander cast him out of the Church.
- To the Bishops of Egypt 13Athanasius of Alexandria · ca. 356 · Athanasius recalls Nicaea's unanimous condemnation of Arius and sets the Arian statements against John, Paul, and the words of Christ.
- To the Bishops of Egypt 14Athanasius of Alexandria · ca. 356 · Athanasius argues that Scripture, the angels and even the demons know only one Son and Word, and that a created Word would need another Word through whom to be made.
- To the Bishops of Egypt 16Athanasius of Alexandria · ca. 356 · Athanasius likens the Arians to the Manichees, who name a God without works, and rejects their claims that the Son is one power among many and does not know the Father or himself perfectly.
- To the Bishops of Egypt 17Athanasius of Alexandria · ca. 356 · Athanasius answers the Arian appeal to “The Lord created me” by referring such expressions to Christ's human flesh, and judges Arianism worse than other heresies because it attacks the Godhead itself.
- To the Bishops of Egypt 18Athanasius of Alexandria · ca. 356 · Athanasius challenges the Arians to state their doctrine openly, and recalls how Arius hid his views and swore a false oath before Constantine.
- To the Bishops of Egypt 19Athanasius of Alexandria · ca. 356 · Athanasius tells of Arius's sudden death at Constantinople on the eve of his readmission, and urges the bishops to judge the Arians' writings by Arius's own words.
- To the Bishops of Egypt 20Athanasius of Alexandria · ca. 356 · Athanasius begins to argue that the Arians would be believed only if they renounced Arius's Thalia; the rest of the letter is lost in the scan.
- Life of Antony 68Athanasius of Alexandria · ca. 357–360 · Antony kept apart from Melitian schismatics, Manichees, and other heretics, and drove away Arian visitors, calling their teaching worse than snake venom.
- Life of Antony 69Athanasius of Alexandria · ca. 357–360 · When the Arians claimed him, Antony came to Alexandria and denounced Arianism, teaching that the Son is the eternal Word and Wisdom of the Father’s being, not a creature.
- Life of Antony 82Athanasius of Alexandria · ca. 357–360 · Antony saw distant events in visions, including mules kicking at the Lord’s table, which foretold the Arian seizure of the churches; he promised that the church would be restored.
- Life of Antony 89Athanasius of Alexandria · ca. 357–360 · Foreseeing his death, Antony made a last visit to the outer mountain, urging the monks to persevere, avoid the Melitians and Arians, and keep the faith and tradition of the fathers.
- Life of Antony 91Athanasius of Alexandria · ca. 357–360 · Dying on the inner mountain, Antony charged his two disciples to persevere, to avoid schismatics and Arians, to bury him in secret, and to divide his few garments between Athanasius and Serapion.
- On the Trinity 1.15Hilary of Poitiers · ca. 356–360 · Hilary introduces heretics who measure God's nature by their own weakness and set themselves up as judges of religion.
- On the Trinity 1.16Hilary of Poitiers · ca. 356–360 · Hilary describes two errors: those who make the Son merely an extension of the Father, and those who call him a creature rather than born.
- On the Trinity 1.17Hilary of Poitiers · ca. 356–360 · Against these errors Hilary will show from Scripture that Father and Son are one God, neither two gods nor one solitary person.
- On the Trinity 1.23Hilary of Poitiers · ca. 356–360 · Book 4 will answer the Arian creed and show from the Old Testament that Christ is God without denying that God is one.
- On the Trinity 1.25Hilary of Poitiers · ca. 356–360 · Book 6 will expose how the Arians condemned other heretics to cloak their own error, and prove from many witnesses that Christ is Son of God.
- On the Trinity 1.26Hilary of Poitiers · ca. 356–360 · Book 7 will set Sabellius, Ebion, and the Arians against one another, each refuting the others, while the church confesses Christ as true God born before the ages and made man.
- On the Trinity 1.29Hilary of Poitiers · ca. 356–360 · Book 9 will answer the Arian use of texts such as “No one is good but God,” “the only true God,” “the Father is greater than I,” and the Son's not knowing the day.
- On the Trinity 1.31Hilary of Poitiers · ca. 356–360 · Book 10 will answer the Arian use of Christ's sorrow, his prayer in Gethsemane, and his words on the cross.
- On the Trinity 1.34Hilary of Poitiers · ca. 356–360 · Book 12 will refute the Arian slogans “there was when he was not” and “he was made from nothing,” teaching an eternal birth of the Son.
- On the Trinity 1.35Hilary of Poitiers · ca. 356–360 · Book 12 will also explain Proverbs 8:22, “The Lord created me,” distinguishing Wisdom's eternal birth from her being “created” for God's works.
- On the Trinity 2.2Hilary of Poitiers · ca. 356–360 · Hilary regrets that heresy forces him to put into words what faith should hold in reverent silence.
- On the Trinity 2.3Hilary of Poitiers · ca. 356–360 · Heresy lies in misreading Scripture; to deny that the Son shares the Father's substance is to deny that the Father is truly Father.
- On the Trinity 2.4Hilary of Poitiers · ca. 356–360 · Hilary surveys the errors of Sabellius, Ebion, and the Arians of his day, and how they also corrupt the doctrine of the Holy Spirit.
- On the Trinity 2.5Hilary of Poitiers · ca. 356–360 · Forced by the heretics to go beyond the words of the baptismal formula, Hilary will explain the nature behind the names Father, Son, and Spirit, praying for pardon.
- On the Trinity 2.12Hilary of Poitiers · ca. 356–360 · Neither Greek philosophy nor Jewish learning can explain the Son's generation, and confessing his miracles is not enough, since heretics confess them too.
- On the Trinity 2.22Hilary of Poitiers · ca. 356–360 · The catholic faith is a firm foundation and a universal remedy against all heresies: one unbegotten Father and one perfect, only-begotten Son, beyond time.
- On the Trinity 2.23Hilary of Poitiers · ca. 356–360 · The Gospels answer Sabellius, Ebion, and the Arians alike; Peter's confession, “You are the Son of the living God,” is the rock of faith.
- On the Trinity 3.8Hilary of Poitiers · ca. 356–360 · Worldly wise men argue that a son born from one parent must be a part, leaving neither perfect; Scripture condemns such wisdom.
- On the Trinity 3.21Hilary of Poitiers · ca. 356–360 · Human unbelief would overturn creation itself if it could; where it can, it attacks the truth of God's words.
- On the Trinity 3.22Hilary of Poitiers · ca. 356–360 · The Son's chief work was to reveal God as Father; the Arian view of the Son as a creature empties the names Father and Son of meaning.
- On the Trinity 4.1Hilary of Poitiers · ca. 356–360 · Book 4 sets out to expose the Arian teaching, its arguments, and its misuse of Scripture.
- On the Trinity 4.3Hilary of Poitiers · ca. 356–360 · The Arians teach that Christ is a son and god by adoption and appointment, a creature made from nothing, though the highest of creatures.
- On the Trinity 4.4Hilary of Poitiers · ca. 356–360 · The Arians reject the term homoousion (“of one substance”) by claiming it implies Sabellianism, a prior shared matter, or a division of God.
- On the Trinity 4.5Hilary of Poitiers · ca. 356–360 · The Arians place the Son's birth in time, claiming that to call him eternal would make him unbegotten.
- On the Trinity 4.7Hilary of Poitiers · ca. 356–360 · Hilary will answer the Arians' proof texts one by one from the Gospels and the apostles.
- On the Trinity 4.8Hilary of Poitiers · ca. 356–360 · Hilary lists the texts the Arians cite to reserve to the Father alone the titles one, wise, true, good, powerful, unchangeable, immortal, invisible, and unbegotten.
- On the Trinity 4.9Hilary of Poitiers · ca. 356–360 · If the Father's attributes belonged to him “alone,” the Son would be false, foolish, bodily, evil, weak, and mortal; the Arian argument proves too much.
- On the Trinity 4.11Hilary of Poitiers · ca. 356–360 · The Arians call the Son a perfect creature made from nothing, citing Proverbs 8:22, Hebrews, and “the Father is greater than I.”
- On the Trinity 4.12Hilary of Poitiers · ca. 356–360 · The Arian creed (the letter of Arius to Alexander) confesses one unbegotten God and calls the Son a perfect creature made by God's will before the ages.
- On the Trinity 4.13Hilary of Poitiers · ca. 356–360 · The Arian creed continues: the Son was not before he was born, is not co-eternal with the Father, and the Father as his principle rules over him.
- On the Trinity 4.14Hilary of Poitiers · ca. 356–360 · God must be known from his own testimony; Hilary will interpret each Arian proof text from its context.
- On the Trinity 4.34Hilary of Poitiers · ca. 356–360 · Moses, whom the Arians cite for the oneness of God, also teaches that the Son is God; the prophets come next.
- On the Trinity 4.41Hilary of Poitiers · ca. 356–360 · Those who oppose the Son will be put to shame; the Father himself says to the Son, “There is no God besides you,” so the Arian “honor” to the Father dishonors him.
- On the Trinity 5.1Hilary of Poitiers · ca. 356–360 · The Arian appeal to “one God” set a trap: to deny it was impious, but to affirm it seemed to deny the Son or to fall into Sabellianism.
- On the Trinity 5.3Hilary of Poitiers · ca. 356–360 · Book 5 asks whether the Son is true God; truth is shown by nature and power, as true wheat proves itself by becoming bread.
- On the Trinity 5.10Hilary of Poitiers · ca. 356–360 · The Law names God and God and makes man in their common image, showing both to be true God.
- On the Trinity 5.15Hilary of Poitiers · ca. 356–360 · Abraham worshipped as God the man who spoke to him, to whom nothing is impossible; the Arians who deny him are not Abraham's children.
- On the Trinity 5.16Hilary of Poitiers · ca. 356–360 · The Lord who rained fire from the Lord is the just judge of all the earth; by the Arians' own creed, the only just judge is true God.
- On the Trinity 5.18Hilary of Poitiers · ca. 356–360 · The Arians cannot see God in Christ's birth and sufferings, yet only almighty God could become what he was not while remaining what he was.
- On the Trinity 5.23Hilary of Poitiers · ca. 356–360 · The God who gave the Law through a Mediator at Sinai, whose voice Israel could not bear, is true God, as Moses' whole witness shows.
- On the Trinity 5.25Hilary of Poitiers · ca. 356–360 · The Arians cite “they will bless you, the true God” to deny the Son's true divinity; Hilary also confesses one true God, but in the nature of the Son as well.
- On the Trinity 5.26Hilary of Poitiers · ca. 356–360 · The Arians have added “you” to Isaiah's “they will bless the true God,” making it address another; the text refers to the speaker himself.
- On the Trinity 5.32Hilary of Poitiers · ca. 356–360 · Paul in Romans 10 applies these prophecies to Christ; no heretic is a better interpreter than the apostle caught up to the third heaven.
- On the Trinity 5.34Hilary of Poitiers · ca. 356–360 · The God who was seen is the Son, true God; the Arian creed, by reserving every divine attribute to the Father alone, strips the Son of them.
- On the Trinity 5.39Hilary of Poitiers · ca. 356–360 · The passage cited as Jeremiah (Baruch 3) shows no other God beside the Son; the church confesses one God, not a solitary one.
- On the Trinity 6.1Hilary of Poitiers · ca. 356–360 · Hilary writes knowing that the Arian heresy has spread through the churches of almost every province, and that error shared by many is hard to correct.
- On the Trinity 6.2Hilary of Poitiers · ca. 356–360 · As a bishop Hilary writes to win back many from the heresy, so that they may honor the Father by honoring the Son.
- On the Trinity 6.3Hilary of Poitiers · ca. 356–360 · The heresy is deadlier than earthquakes, wars, and plagues, for God will deny those who deny him.
- On the Trinity 6.4Hilary of Poitiers · ca. 356–360 · The Arian creed borrows pious language to introduce its impiety; Hilary sets it out again to answer it from the Gospels.
- On the Trinity 6.5Hilary of Poitiers · ca. 356–360 · The Arian creed (letter of Arius to Alexander) is quoted again: the Son a perfect creature made by God's will before the ages.
- On the Trinity 6.6Hilary of Poitiers · ca. 356–360 · The conclusion of the Arian creed is quoted again: the Son not co-eternal, the Father his principle and his God.
- On the Trinity 6.7Hilary of Poitiers · ca. 356–360 · The Arian creed is a coiled serpent: it uses true names to slip in falsehood, never calling the Son God and condemning other heresies to disguise its own.
- On the Trinity 6.8Hilary of Poitiers · ca. 356–360 · Having proved from the Law and Prophets that the Son is true God, Hilary now turns to the Gospels, first exposing how the Arians hide behind condemning other heretics.
- On the Trinity 6.9Hilary of Poitiers · ca. 356–360 · By condemning Valentinus's “emanation,” the Arians aim to deny any true birth of the Son; but the church, rejecting Valentinus's aeons, confesses God truly born from God.
- On the Trinity 6.10Hilary of Poitiers · ca. 356–360 · By condemning Mani's “part of the substance,” the Arians try to deny the one substance; but the church rejects any portion and confesses whole God from whole God.
- On the Trinity 6.11Hilary of Poitiers · ca. 356–360 · By condemning Sabellius, the Arians aim to remove all unity between Father and Son; the church rejects Sabellian union but holds the unity of nature.
- On the Trinity 6.12Hilary of Poitiers · ca. 356–360 · By condemning Hieracas's lamp divided in two, the Arians attack “light from light”; but God's nature is not material, and the Son is light from light by birth.
- On the Trinity 6.13Hilary of Poitiers · ca. 356–360 · In rejecting “one who existed before and was afterward born,” the Arians prepare to deny the Son's true birth from God and to say he came from nothing.
- On the Trinity 6.14Hilary of Poitiers · ca. 356–360 · The Arian phrase “he was not before he was born” is meant to make the Son come from nothing; but his birth is from the abiding God.
- On the Trinity 6.15Hilary of Poitiers · ca. 356–360 · The Arian creed ends by claiming that birth from God's substance would make God bodily and divisible; Hilary hopes that those erring from ignorance will be corrected.
- On the Trinity 6.17Hilary of Poitiers · ca. 356–360 · The Arians correct God's own account of the Son's birth by claiming it makes God changeable; but God must be believed about himself.
- On the Trinity 6.18Hilary of Poitiers · ca. 356–360 · For the Arians the Son is a creature: son by adoption, god in name only, as the Psalm calls men “gods.”
- On the Trinity 6.29Hilary of Poitiers · ca. 356–360 · If the Son came from nothing, his origin would be known; that the impious do not know where he is from shows that he is born from the unknown Father.
- On the Trinity 6.30Hilary of Poitiers · ca. 356–360 · “If God were your Father, you would love me, for I came forth from God”: love for the Father requires believing that the Son is born from him, not merely sent.
- On the Trinity 6.38Hilary of Poitiers · ca. 356–360 · Peter was rebuked even for a lesser fault; had he called Christ a creature he would not have been blessed. A faith that calls Christ a creature is not the church's.
- On the Trinity 6.42Hilary of Poitiers · ca. 356–360 · John's letters teach that love for the Father includes love for the one born from him, and that whoever denies the Son is antichrist and lacks the Father.
- On the Trinity 6.43Hilary of Poitiers · ca. 356–360 · John, who lay on Jesus' breast, stood at the cross, ran to the tomb, and saw the Revelation, calls Christ the true Son; the Arians have no such authority for their teaching.
- On the Trinity 6.46Hilary of Poitiers · ca. 356–360 · Denying the Son, whom the Father, the Son himself, Peter, John, and Paul proclaim, is not ignorance but hatred, preparing the way for the Antichrist.
- On the Trinity 6.49Hilary of Poitiers · ca. 356–360 · Even the demons cry out that Jesus is Son of the most high God; they say nothing of a creature or adoption.
- On the Trinity 6.50Hilary of Poitiers · ca. 356–360 · The high priest's question shows that even unbelieving Jews held the Christ to be the Son of God; the Arians, who know he was born of Mary, deny it with less excuse.
- On the Trinity 7.1Hilary of Poitiers · ca. 356–360 · Book 7, the most important, faces a heresy that uses the church's own language, one God, Son of God, God unchangeable, to deny the Son's divine birth.
- On the Trinity 7.3Hilary of Poitiers · ca. 356–360 · Hilary writes amid danger from Sabellius, the Arians, and Photinus; the church must confess one God who is not solitary.
- On the Trinity 7.4Hilary of Poitiers · ca. 356–360 · The truth shines through its opponents: the heresies refute one another, and the one church triumphs over them all.
- On the Trinity 7.5Hilary of Poitiers · ca. 356–360 · Sabellius, seeing God's power in Christ, merges Father and Son; but “I and the Father are one” signifies two persons of one nature.
- On the Trinity 7.6Hilary of Poitiers · ca. 356–360 · The Arians and Sabellius refute each other: Sabellius shows God in Christ's works, the Arians that the Son is distinct; the church holds both.
- On the Trinity 7.7Hilary of Poitiers · ca. 356–360 · Photinus, Sabellius, and the Arians each refute part of the others' errors; the church holds the whole truth: the Son exists, is God by nature, and is the Creator before the ages.
- On the Trinity 7.23Hilary of Poitiers · ca. 356–360 · The Arians, unable to stone Christ like the Jews of John 10, attack him with words, denying that “I and the Father are one” means one nature.
- On the Trinity 7.39Hilary of Poitiers · ca. 356–360 · The Father and the Son are in each other not as one person in two masks, nor by mixing, but by the birth of living God from living God.
- On the Trinity 8.1Hilary of Poitiers · ca. 356–360 · Paul requires a bishop to join a blameless life with sound teaching able to refute those who contradict.
- On the Trinity 8.2Hilary of Poitiers · ca. 356–360 · Hilary recalls what earlier books proved and sets his twofold aim: to teach the sound faith and to expose the heretics' arguments as absurd.
- On the Trinity 8.3Hilary of Poitiers · ca. 356–360 · Hilary sets out the heretics' three questions and the argument by which they use the oneness of God to deny that Christ is God by nature.
- On the Trinity 8.5Hilary of Poitiers · ca. 356–360 · The heretics explain "I and the Father are one" as a unity of will, citing Acts 4:32, 1 Cor 3:8, and John 17:20–21.
- On the Trinity 8.6Hilary of Poitiers · ca. 356–360 · Those who make the Son a creature are foolish, and must be refuted from their own proof-texts.
- On the Trinity 8.10Hilary of Poitiers · ca. 356–360 · Using John 17:21 to reduce "I and the Father are one" to agreement of wills only exposes the heretics' folly.
- On the Trinity 8.17Hilary of Poitiers · ca. 356–360 · The heretics' appeal to our unity with God fails, since that unity is itself natural through the sacrament of Christ's flesh and blood.
- On the Trinity 8.28Hilary of Poitiers · ca. 356–360 · 1 Cor 12:3 shows that calling Christ a creature, and Lord only by an adoptive name, is not speaking in the Holy Spirit.
- On the Trinity 8.34Hilary of Poitiers · ca. 356–360 · Paul's "one God the Father … and one Lord Jesus Christ" (1 Cor 8:6) states the church's faith in Father and Son without denying the Son's birth.
- On the Trinity 8.35Hilary of Poitiers · ca. 356–360 · If "one God" excluded the Son from Godhead, "one Lord" would exclude the Father from lordship.
- On the Trinity 8.40Hilary of Poitiers · ca. 356–360 · The confession of one God the Father and one Lord Jesus Christ refutes Sabellius, Photinus, and those who call the Son a creature.
- On the Trinity 9.2Hilary of Poitiers · ca. 356–360 · Hilary lists the heretics' proof-texts: Mark 10:18, John 17:3, John 5:19, John 14:28, and Mark 13:32.
- On the Trinity 9.5Hilary of Poitiers · ca. 356–360 · Christ spoke both as God and as man; the heretics take his human sayings as weakness of his divine nature.
- On the Trinity 9.15Hilary of Poitiers · ca. 356–360 · Turning to the heretics' texts, Hilary shows that in Mark 10:18 Christ cannot be rejecting the name "good," since he calls himself gentle and humble.
- On the Trinity 9.28Hilary of Poitiers · ca. 356–360 · The heretics cite John 17:3 to deny that Christ is true God; Hilary agrees there are not two true gods but will show the Son is true God by birth.
- On the Trinity 9.35Hilary of Poitiers · ca. 356–360 · Since eternal life requires believing in Christ with the only true God, the heretic who calls him a creature believes what is not written.
- On the Trinity 9.41Hilary of Poitiers · ca. 356–360 · God glorifying in himself the Son glorified as man (John 13:32) shows that the Son is taken back into the glory of the Father's own nature.
- On the Trinity 9.43Hilary of Poitiers · ca. 356–360 · Hilary turns to John 5:19, "The Son can do nothing of himself," which answered two charges of the Jews.
- On the Trinity 9.47Hilary of Poitiers · ca. 356–360 · John 8:28–29 sets "I do nothing of myself" beside "I always do what pleases him," a puzzle for the heretics.
- On the Trinity 9.58Hilary of Poitiers · ca. 356–360 · The heretics use Mark 13:32 on the Son's not knowing the day and hour to deny his perfect divinity.
- On the Trinity 9.68Hilary of Poitiers · ca. 356–360 · Hilary states the objection that the Son, as weaker, could know human hearts but not penetrate the Father's thoughts.
- On the Trinity 9.70Hilary of Poitiers · ca. 356–360 · Christ's sayings cannot mean a mere unity of will, and even that unity would be impossible between one who knows and one who does not.
- On the Trinity 10.1Hilary of Poitiers · ca. 356–360 · Contradiction arises when the will goes before reason and seeks teaching to suit its preferences instead of willing what is true.
- On the Trinity 10.2Hilary of Poitiers · ca. 356–360 · Paul foretold teachers heaped up for itching ears (2 Tim 4:3–4) and departure from the faith through deceiving spirits (1 Tim 4:1–2).
- On the Trinity 10.3Hilary of Poitiers · ca. 356–360 · Hilary sees Paul's prophecy fulfilled in his own day, when teachers who preach the Son as a creature are welcomed and sound teaching is exiled.
- On the Trinity 10.4Hilary of Poitiers · ca. 356–360 · Though exiled, Hilary will speak through his books, rejoicing that the apostle's prophecy is fulfilled in the exile of sound teachers.
- On the Trinity 10.5Hilary of Poitiers · ca. 356–360 · Hilary's earlier books leave no excuse but impiety; the heretics falsely accuse him of teaching a solitary God who became man.
- On the Trinity 10.8Hilary of Poitiers · ca. 356–360 · Even on the heretics' reading, not knowing the hour would not dishonour the Son; Hilary now turns to their remaining arguments.
- On the Trinity 10.9Hilary of Poitiers · ca. 356–360 · The heretics cite Christ's sorrow, prayer about the cup, cry of desolation, and commending of his spirit to deny his divine impassibility.
- On the Trinity 10.20Hilary of Poitiers · ca. 356–360 · Hilary rejects the view that Christ took Adam's sinful soul and flesh from Mary: every soul is God's work.
- On the Trinity 10.21Hilary of Poitiers · ca. 356–360 · Some make the Word a mere uttered word that dwelt in Jesus as in a prophet; Hilary preaches the subsisting Word who became true man.
- On the Trinity 10.41Hilary of Poitiers · ca. 356–360 · Hilary notes that many manuscripts lack Luke's angel and bloody sweat; even if genuine, they concern us, and the bloody sweat proves a real body.
- On the Trinity 10.50Hilary of Poitiers · ca. 356–360 · Hilary describes two errors: that the Word turned into Christ's soul, or that the Word dwelt in a mere man as in a prophet.
- On the Trinity 10.51Hilary of Poitiers · ca. 356–360 · On either error, the cry of desolation would mean weakness in the Word or a mere man abandoned by a withdrawn power of God.
- On the Trinity 10.61Hilary of Poitiers · ca. 356–360 · Hilary challenges those who divide Christ or make him a mere man to explain who complained, who commended his spirit, and who was in paradise.
- On the Trinity 11.2Hilary of Poitiers · ca. 356–360 · Faith is not one if Christ is preached as weak, created, or God and Son only in name; such preaching proclaims another Christ.
- On the Trinity 11.4Hilary of Poitiers · ca. 356–360 · The new teachers praise the Father as "alone" good, powerful, and immortal so as to exclude the Son and deny his natural birth.
- On the Trinity 11.7Hilary of Poitiers · ca. 356–360 · Hilary now turns to the heretics' texts about Christ after the resurrection, explaining each from its own context.
- On the Trinity 11.8Hilary of Poitiers · ca. 356–360 · The heretics cite John 20:17 and 1 Cor 15:27–28 to argue that the Son is a creature subject to the Father.
- On the Trinity 11.10Hilary of Poitiers · ca. 356–360 · The heretics argue from John 20:17 and Ps 45:7 that the Son shares our creaturely servitude and has God as his God.
- On the Trinity 11.21Hilary of Poitiers · ca. 356–360 · Some take the subjection, handing over of the kingdom, and end in 1 Cor 15:24–28 as loss of the Son's divinity or rule.
- On the Trinity 11.43Hilary of Poitiers · ca. 356–360 · If Christ will glorify us, he can glorify his own humanity into God; the heretics wrongly read 1 Cor 15:28 as the Father gaining perfection through the Son's subjection.
- On the Trinity 12.1Hilary of Poitiers · ca. 356–360 · In his final book Hilary faces the heretics' strongest text, Prov 8:22, "The Lord created me the beginning of his ways."
- On the Trinity 12.3Hilary of Poitiers · ca. 356–360 · Solomon and Paul speak by one Spirit, and Paul condemns serving the creature (Rom 1:25); so Prov 8:22 cannot call us to worship a created Christ.
- On the Trinity 12.5Hilary of Poitiers · ca. 356–360 · If Christ were a creature, he would share creation's subjection to vanity and corruption and its waiting for liberty (Rom 8:19–21), which is absurd.
- On the Trinity 12.6Hilary of Poitiers · ca. 356–360 · If the one in the form of God were a creature, God's nature itself would be creaturely; Christ's self-emptying (Phil 2:6–7) was an act of divine power, not loss.
- On the Trinity 12.18Hilary of Poitiers · ca. 356–360 · The heretics argue that if the Son always was he cannot have been born, and if born he began, so "he was not before he was born."
- On the Trinity 12.19Hilary of Poitiers · ca. 356–360 · Hilary warns that the syllogism "nothing exists before it is born" lures simple believers into conceding the heretical conclusion.
- On the Trinity 12.20Hilary of Poitiers · ca. 356–360 · Following Col 2:8 and 2 Cor 10:4–5, believers must not only avoid but refute philosophical sophistries, since faith needs instruction to stand firm.
- On the Trinity 12.22Hilary of Poitiers · ca. 356–360 · An objector repeats that whatever is born once did not exist.
- On the Trinity 12.29Hilary of Poitiers · ca. 356–360 · The objector replies that, if the Son was not non-existent before birth, then he who already was was born.
- On the Trinity 12.33Hilary of Poitiers · ca. 356–360 · The heretics even ascribe a beginning in time to the Father's act of begetting.
- On the Trinity 12.35Hilary of Poitiers · ca. 356–360 · The heretics oppose the eternal birth with Wisdom's words, "The Lord created me for the beginning of his ways" (Prov 8:22).
- On the Trinity 12.36Hilary of Poitiers · ca. 356–360 · Prov 8:22–23 distinguishes Wisdom's creation "for the beginning of his ways" in time from her founding before the ages; it is a text against the Jews' denial of Christ's pre-existence.
- On the Trinity 12.43Hilary of Poitiers · ca. 356–360 · Wisdom was not created as a tool for making the world: Prov 8:30 presents the Father as maker, with Wisdom present at his eternal preparing and setting creation in order.
- On the Trinity 12.44Hilary of Poitiers · ca. 356–360 · The context of Prov 8 shows that "created for the beginning of his ways" belongs to the things "from the age" Wisdom promised to recount: a dispensation in time, not her birth.
- On the Trinity 12.49Hilary of Poitiers · ca. 356–360 · Wisdom's "begotten before all things," "founded before the ages," and "created from the ages" are distinct, so creation cannot be confused with her birth.
- On the Trinity 12.50Hilary of Poitiers · ca. 356–360 · Paul's "made of a woman" marks the virgin birth; the heretics instead substitute creation for birth to deny that the Son subsists by natural birth from God.
- On Saint Athanasius 1.6Lucifer of Cagliari · ca. 356–361 · Lucifer argues that the emperor, by demanding Athanasius's condemnation and promoting heresy, breaks the first commandment and the law requiring two or three witnesses, and defies the judgment of the priests.
- On Saint Athanasius 1.7Lucifer of Cagliari · ca. 356–361 · Lucifer denies that the emperor has any authority to judge bishops, citing the law of the king in Deuteronomy and the laws on murder and false witnesses.
- On Saint Athanasius 1.9Lucifer of Cagliari · ca. 356–361 · Lucifer argues that bishops are chosen by God and ordained by catholic bishops, as Joshua succeeded Moses by the laying on of hands, so the emperor's intrusion of George into Athanasius's see is an attack on God's ordination.
- On Saint Athanasius 1.10Lucifer of Cagliari · ca. 356–361 · Citing the prophecy against Eli for honouring his unworthy sons above God, Lucifer argues that bishops who deposed Athanasius for George would have honoured the emperor above God.
- On Saint Athanasius 1.11Lucifer of Cagliari · ca. 356–361 · Lucifer recounts God's judgment on Eli's house and the capture of the ark, warning that the emperor's power over the church proves nothing, as the Philistines' victory proved nothing.
- On Saint Athanasius 1.16Lucifer of Cagliari · ca. 356–361 · Lucifer contrasts David's just rule with the emperor's injustice and compares Constantius to Ahab, who called Elijah the troubler of Israel.
- On Saint Athanasius 1.19Lucifer of Cagliari · ca. 356–361 · Lucifer applies Elijah's judgment on Ahab and Jezebel for Naboth's murder to the emperor's treatment of Athanasius, piling up invective and quoting Christ's warning that killers of the disciples will think they serve God.
- On Saint Athanasius 1.20Lucifer of Cagliari · ca. 356–361 · Contrasting Elijah's ascension with Ahab's torment, and recalling how Jeroboam expelled the Levites, Lucifer says the emperor's expulsion of bishops shows he is without God.
- On Saint Athanasius 1.22Lucifer of Cagliari · ca. 356–361 · Lucifer sets Jehoshaphat, who sent priests through Judah to teach God's law, against the emperor, who sends his orders through the empire to overturn it.
- On Saint Athanasius 1.23Lucifer of Cagliari · ca. 356–361 · Lucifer applies a series of psalms on the wicked who lie in wait for the innocent and the poor to the emperor's pursuit of Athanasius.
- On Saint Athanasius 1.25Lucifer of Cagliari · ca. 356–361 · Lucifer compares the Arians to the deaf asps of Psalm 58 and applies the warnings of Proverbs 1 against those who conspire to shed innocent blood to the emperor.
- On Saint Athanasius 1.27Lucifer of Cagliari · ca. 356–361 · Lucifer tells the emperor how to obtain pardon: stop persecuting, confess the faith of Nicaea and the apostles; and he says the bishops laugh at his lion-like threats.
- On Saint Athanasius 1.28Lucifer of Cagliari · ca. 356–361 · From Proverbs on justice above sacrifice and the duty to rescue those led to death, Lucifer calls the emperor a pestilence that infects souls with heresy.
- On Saint Athanasius 1.29Lucifer of Cagliari · ca. 356–361 · Lucifer charges the emperor with going back on his sworn letters restoring Athanasius in 346, rejects his excuses (his father's sentence, Constans' pressure, fear of war), and compares him to a dog returning to its vomit.
- On Saint Athanasius 1.30Lucifer of Cagliari · ca. 356–361 · Lucifer charges the emperor with fickleness over Eudoxius and with hating Athanasius for his faith, and applies Psalms 78, 82, 97 and 101 to show that one who loves the Lord hates evil and that the persecutor stands outside the church.
- On Saint Athanasius 1.31Lucifer of Cagliari · ca. 356–361 · Lucifer sets the psalms' blessings on those who keep justice against the emperor's demands and, from Wisdom 1–2, calls him an imitator of the devil through whose envy death entered the world.
- On Saint Athanasius 1.33Lucifer of Cagliari · ca. 356–361 · From Wisdom on keeping God's law Lucifer argues that the Arians, denying the Son, serve the Antichrist, and expounds Philippians 2: the Son, equal to the Father, took a perfect man from the virgin without change in his divinity.
- On Saint Athanasius 1.34Lucifer of Cagliari · ca. 356–361 · Lucifer says the emperor imprisons and exiles bishops to stop them preaching, warns from Wisdom and the Psalms that persecutors of God's church persecute God himself, and compares him to Pharaoh.
- On Saint Athanasius 1.36Lucifer of Cagliari · ca. 356–361 · Lucifer applies to the emperor the woes of Habakkuk on the proud man insatiable as death and on those who build with blood, and Zephaniah's threats against unjust rulers and judges.
- On Saint Athanasius 1.38Lucifer of Cagliari · ca. 356–361 · From Malachi and Tobit, Lucifer argues that the emperor's commands strip away the fear of God, and that bishops who yielded to him have joined those who say serving God is vain.
- On Saint Athanasius 1.39Lucifer of Cagliari · ca. 356–361 · Lucifer applies Isaiah's rebukes of Judah, whose hands were full of blood and who burned the Lord's vineyard and plundered the poor, to the emperor's confiscations and tortures of the faithful.
- On Saint Athanasius 1.40Lucifer of Cagliari · ca. 356–361 · Lucifer sets out the church's faith (the Father unbegotten, the Son begotten of the true Father and alone incarnate, one Godhead of the Trinity) and compares the emperor's taunt that God cannot rescue the Nicene bishops to Rabshakeh's taunt against Hezekiah.
- On Saint Athanasius 1.41Lucifer of Cagliari · ca. 356–361 · Comparing Athanasius to Job and his accusers to Job's friends, Lucifer urges the emperor to seek prayer and baptism through Athanasius, and argues that Job, Abraham, Daniel and the three young men were justified by the same faith in Father, Son and Spirit that the church holds.
- On Saint Athanasius 1.42Lucifer of Cagliari · ca. 356–361 · From Isaiah 56–58 Lucifer argues that the emperor's fasting and almsgiving cannot please God while he exiles, starves, imprisons and dispossesses the faithful to force them into the Arian faith.
- On Saint Athanasius 1.43Lucifer of Cagliari · ca. 356–361 · Lucifer says the emperor keeps only the command not to despise his own kin, by favouring his fellow Arians, and that Isaiah's promises of light and answered prayer belong only to those who repent and return to the church.
- On Saint Athanasius 1.44Lucifer of Cagliari · ca. 356–361 · Closing the first book, Lucifer promises the emperor God's light if he returns to the church, and denies that alms given from the confiscated goods of the faithful can please God.
- On Saint Athanasius 2.1Lucifer of Cagliari · ca. 356–361 · Opening the second book, Lucifer quotes Romans 8 on the good that persecution brings the faithful and Jeremiah's threats against those who shed innocent blood, and calls on the emperor to repent and anathematize the Arian formulas.
- On Saint Athanasius 2.2Lucifer of Cagliari · ca. 356–361 · Quoting Jeremiah on glorying only in knowing the Lord, and Christ's words on the devil as a liar and murderer, Lucifer calls the emperor a liar for his charges against Athanasius and a murderer of the faithful.
- On Saint Athanasius 2.3Lucifer of Cagliari · ca. 356–361 · Lucifer accuses the emperor of laying waste the Lord's pasture by removing orthodox shepherds and silencing others, likens him to Herod slaughtering the innocents, and calls him to repent with John the Baptist's warning.
- On Saint Athanasius 2.5Lucifer of Cagliari · ca. 356–361 · Lucifer calls the emperor a wolf in sheep's clothing, known by his bad fruits, and the fool who built on sand, citing Matthew 7 and the law of Exodus 21 on harm to a pregnant woman.
- On Saint Athanasius 2.6Lucifer of Cagliari · ca. 356–361 · Lucifer mocks the emperor's claim to wisdom, applying to him Paul's lists of the works of the flesh and of those given over to a reprobate mind, and Romans 12 on repaying no one evil for evil.
- On Saint Athanasius 2.7Lucifer of Cagliari · ca. 356–361 · Lucifer charges the emperor with lying to the Holy Spirit like Ananias and Sapphira, and compares the Arians' threats to the elders who tried to force Susanna and then bore false witness against her.
- On Saint Athanasius 2.8Lucifer of Cagliari · ca. 356–361 · Lucifer points to the exile of Dionysius of Milan and the intrusion of Auxentius as proof that the emperor persecutes the orthodox for refusing to become Arians, and quotes Susanna's trial as a parallel to the false charges against Athanasius.
- On Saint Athanasius 2.9Lucifer of Cagliari · ca. 356–361 · Lucifer compares the bishops' refusal to condemn Athanasius unheard with Daniel's rescue of Susanna, and argues that those who deny the Father a true Son will not spare his servant.
- On Saint Athanasius 2.11Lucifer of Cagliari · ca. 356–361 · Lucifer applies Daniel's sentence on Susanna's accusers to the emperor, sets out the Nicene faith (homoousion) against his Arianism, and recalls that as papal legate he had already called him the forerunner of the Antichrist.
- On Saint Athanasius 2.17Lucifer of Cagliari · ca. 356–361 · Lucifer applies Christ's parables of the tares and the warnings against causing little ones to stumble to the emperor, whom he calls cut off from the church like a stream from its spring.
- On Saint Athanasius 2.18Lucifer of Cagliari · ca. 356–361 · Lucifer argues that the emperor ignored Christ's procedure for correcting a brother, that heretics cannot be witnesses against a catholic bishop, and recalls that the murder charge against Athanasius had already failed at Serdica.
- On Saint Athanasius 2.20Lucifer of Cagliari · ca. 356–361 · Lucifer argues that if the Son were a creature the prophets would have died for a creature, places the emperor among the killers of the prophets, and applies the parable of the wedding feast and the guest without a wedding garment.
- On Saint Athanasius 2.21Lucifer of Cagliari · ca. 356–361 · Lucifer applies Christ's woes on the scribes and Pharisees (straining gnats and swallowing camels, whitewashed tombs, brood of vipers who kill the prophets) to an emperor who gives alms while torturing and killing Christians.
- On Saint Athanasius 2.22Lucifer of Cagliari · ca. 356–361 · Lucifer holds the emperor responsible for the armed attack on the church of Alexandria under Syrianus, applies Christ's prophecy of persecution, and notes that clergy who turned Arian are now favoured.
- On Saint Athanasius 2.23Lucifer of Cagliari · ca. 356–361 · Lucifer argues that even ignorance of the true faith could not excuse the emperor's use of the sword against the innocent, and applies John 3 on those who love darkness and fear the light, and 2 Corinthians 5 on the judgment seat of Christ.
- On Saint Athanasius 2.25Lucifer of Cagliari · ca. 356–361 · From John 7–10 Lucifer argues that the law forbids judging a man unheard, and that the emperor and George, rejected by the flock of Alexandria, are the thieves and robbers who did not enter by the door.
- On Saint Athanasius 2.28Lucifer of Cagliari · ca. 356–361 · From Titus 2, Ephesians 5 and Philippians 3, Lucifer argues that a bishop who obeyed the emperor would lose the pattern of good works and the blessed hope, and that the emperor lives under the power of darkness among the enemies of the cross.
- On Saint Athanasius 2.29Lucifer of Cagliari · ca. 356–361 · Lucifer contrasts Paul, who did such things only before his conversion, with the emperor's court bishops who sold the apostolic faith for his table, and cites Ephesians 4 on the ministries Christ gave to build up his body.
- On Saint Athanasius 2.30Lucifer of Cagliari · ca. 356–361 · Lucifer charges that the emperor removed the orthodox shepherds whom Christ gave the church (Ephesians 4) so as to lay waste the flock, and that bishops who condemned Athanasius out of fear committed a threefold crime.
- On Saint Athanasius 2.31Lucifer of Cagliari · ca. 356–361 · From Ephesians 4 on putting off the old man and speaking the truth, Lucifer argues that the emperor walks like the Gentiles in blindness of heart and lied to the church like the serpent to Adam and Eve.
- On Saint Athanasius 2.32Lucifer of Cagliari · ca. 356–361 · Lucifer compares the emperor's persuasion of the bishops to the serpent's temptation of Eve, and explains that he calls him a serpent as Christ and John the Baptist called the persecutors of the prophets a brood of vipers.
- On Saint Athanasius 2.34Lucifer of Cagliari · ca. 356–361 · Lucifer ends by holding up Paul, once a persecutor who acted in ignorance and found mercy, and promises the emperor a place among the saints if he confesses the Son's eternity and the one Godhead of Father, Son and Spirit.
- Letters 1Lucifer of Cagliari · ca. 356–361 · Lucifer and the papal legates Pancratius and Hilarius urge Eusebius of Vercelli to come quickly and join them against the Arians.
- Letters 5Lucifer of Cagliari · ca. 356–361 · Athanasius praises Lucifer's confession, laments the Arian persecution, and asks for a copy of what Lucifer wrote to Constantius.
- Letters 6Lucifer of Cagliari · ca. 356–361 · Athanasius, in hiding from the Arian persecution, thanks Lucifer for his books, praising them as the work of the Holy Spirit and calling him the Elijah of the age.
- Letters 7Lucifer of Cagliari · ca. 356–361 · Liberius defends himself to Constantius over Athanasius, insists on the Nicene faith, and sends Lucifer and two legates to ask for a council.
- Letters 8Lucifer of Cagliari · ca. 356–361 · Athanasius tells the monks to shun not only Arians but also those who claim orthodoxy yet pray with Arians.
- That One Must Die for the Son of God 1Lucifer of Cagliari · ca. 356–361 · Opening his work On Dying for the Son of God, Lucifer says that, though Scripture bids him not answer a fool, he writes to show Constantius that his armed power cannot conquer Christians, who are God's temples and are ready to die for the Son.
- That One Must Die for the Son of God 10Lucifer of Cagliari · ca. 356–361 · Lucifer defends the equality of the Son with the Father from Philippians 2:6 and Jesus' sayings in John, says that whatever has a beginning can have an end, and applies Paul's warnings about apostates of the last times to the Arians.
- That One Must Die for the Son of God 11Lucifer of Cagliari · ca. 356–361 · Lucifer mocks Constantius's shifting creeds and his promotion of Eudoxius, contrasts the polished but unpersuasive speech of the Arians with the plain truth of the Scriptures, and says that religion is defended not by killing but by dying, as the apostles did.
- That One Must Die for the Son of God 12Lucifer of Cagliari · ca. 356–361 · Lucifer says the demons persecute the bishops through Constantius but are conquered in the martyrs, refers the emperor to his book On Apostate Kings, and argues from Philippians 2 that the Arians read only the texts of Christ's humiliation and ignore those of his eternal divinity.
- On Not Agreeing with Heretics 1Lucifer of Cagliari · ca. 356–361 · Answering the charge that the Nicene bishops are enemies of peace, Lucifer argues from Moses' tent set outside the camp that the faithful must separate from the Arians.
- On Not Agreeing with Heretics 2Lucifer of Cagliari · ca. 356–361 · From Korah's rebellion, the laws against covenants with the nations and against adultery, and the fall of Jericho, Lucifer argues that Christians may have no fellowship with Arians.
- On Not Agreeing with Heretics 3Lucifer of Cagliari · ca. 356–361 · From the man of God who was killed for eating with the false prophet at Bethel, Lucifer argues that table and worship with Arians is forbidden, and calls Constantius a false prophet of peace.
- On Not Agreeing with Heretics 4Lucifer of Cagliari · ca. 356–361 · From the rebukes of Jehoshaphat for his alliances with Ahab and Ahaziah and the warning to Amaziah, Lucifer argues that bishops may not be friends of a persecuting heretic emperor.
- On Not Agreeing with Heretics 5Lucifer of Cagliari · ca. 356–361 · From the Psalms Lucifer argues that the blessed keep away from the counsel of the ungodly, and denounces the emperor's councils as gatherings of evildoers that exile and imprison the faithful.
- On Not Agreeing with Heretics 6Lucifer of Cagliari · ca. 356–361 · From the warnings of Proverbs against the way of the wicked and the harlot, Lucifer argues that joining the Arians is spiritual adultery and leads to Gehenna.
- On Not Agreeing with Heretics 7Lucifer of Cagliari · ca. 356–361 · Citing the Psalms on hating the wicked, Lucifer says the faithful cannot be friends of the emperor as his court bishops Valens, Ursacius, Epictetus and Saturninus are.
- On Not Agreeing with Heretics 8Lucifer of Cagliari · ca. 356–361 · Quoting Jeremiah's indictment of Israel, Lucifer says the faithful have pronounced the Arians anathema lest they share the reproach spoken against unfaithful Israel.
- On Not Agreeing with Heretics 9Lucifer of Cagliari · ca. 356–361 · Lucifer argues that heretics such as Sabellius, Marcion, Paul of Samosata and Arius have been cut off from the church like an offending member, and contrasts the Arian creed with the apostolic faith in Father, Son and Spirit.
- On Not Agreeing with Heretics 10Lucifer of Cagliari · ca. 356–361 · Lucifer quotes Hebrews 3:2–4:13 on the unbelief that kept Israel from God's rest, and Peter's call to escape a crooked generation, to show that the faithful must withdraw from the Arians.
- On Not Agreeing with Heretics 11Lucifer of Cagliari · ca. 356–361 · From Paul's commands to expel the incestuous man and to shun immoral brothers, Lucifer argues that heresy is spiritual sexual immorality and that the church must avoid the Arians.
- On Not Agreeing with Heretics 12Lucifer of Cagliari · ca. 356–361 · From Paul's charges to Timothy to avoid false teachers and profane novelties, Lucifer argues that the faithful must keep the Nicene faith and withdraw from the emperor's councils.
- On Not Agreeing with Heretics 13Lucifer of Cagliari · ca. 356–361 · From Judas Maccabeus's withdrawal to the desert, the leaven of the Pharisees, Paul's command to come out and be separate, and John's ban on greeting false teachers, Lucifer argues for complete separation from the Arians.
- On Not Agreeing with Heretics 14Lucifer of Cagliari · ca. 356–361 · Lucifer argues that though Constantius confesses Christ come in the flesh, by calling the Son a creature he lacks both Father and Son, and that the faithful must avoid such heretics as children of darkness.
- On Not Agreeing with Heretics 15Lucifer of Cagliari · ca. 356–361 · From Moses' treatment of the Midianite women, Paul's warning against dogs, and the Letter of Jude against ungodly intruders, Lucifer concludes that he must refuse the emperor's friendship.
- On Not Sparing Those Who Sin against God 1Lucifer of Cagliari · ca. 356–361 · Lucifer answers Constantius's complaint that the bishops insulted him by pointing to Moses and the Levites and to Phinehas, who punished idolaters, and asks by what authority the emperor would lead them from the way of all the saints.
- On Not Sparing Those Who Sin against God 2Lucifer of Cagliari · ca. 356–361 · Applying Deuteronomy's law against prophets and kinsmen who entice to other gods, Lucifer argues that the patriarchs and apostles shared one faith in the Son and that Constantius, urging the bishops to abandon it, is an enemy of God.
- On Not Sparing Those Who Sin against God 3Lucifer of Cagliari · ca. 356–361 · Lucifer sets out the whole story of Achan's theft and stoning as a warning to Constantius, who by denying the Son has himself become a thing devoted to destruction.
- On Not Sparing Those Who Sin against God 4Lucifer of Cagliari · ca. 356–361 · Lucifer defends the bishops' plain speech by the example of Samuel rebuking and mourning for Saul and of Elisha calling the king of Israel a murderer's son, and insists that calling Constantius a persecutor and denier of the Son is simply telling the truth.
- On Not Sparing Those Who Sin against God 5Lucifer of Cagliari · ca. 356–361 · Citing Jehu's reward for destroying Ahab's house and the fate of Amaziah, who persecuted the prophet that rebuked his idolatry, Lucifer argues that apostate kings always persecute those who warn them, and that Constantius should remember Arius's death.
- On Not Sparing Those Who Sin against God 6Lucifer of Cagliari · ca. 356–361 · From the priests who drove the leprous King Uzziah out of the temple, Lucifer argues that the bishops may rightly tell Constantius that an Arian may not assemble with the church, and contrasts Josiah, who killed idolaters, with the mere words the bishops have used.
- On Not Sparing Those Who Sin against God 7Lucifer of Cagliari · ca. 356–361 · Lucifer quotes at length the account of Josiah's reform, in which idolatrous priests were burned and their altars defiled, to show that, compared with Josiah's sword, the bishops' words to Constantius are mild.
- On Not Sparing Those Who Sin against God 11Lucifer of Cagliari · ca. 356–361 · Lucifer argues that bishops are shepherds who must face the wolf rather than flee like hirelings, and that warning Constantius of destruction is no insult but their duty to Christ's flock.
- On Not Sparing Those Who Sin against God 13Lucifer of Cagliari · ca. 356–361 · Contrasting Mattathias's and Phinehas's swords with his own words, Lucifer ironically wonders why the emperor has not killed him and argues from God's charge to Jeremiah that a bishop must rebuke even a king.
- On Not Sparing Those Who Sin against God 14Lucifer of Cagliari · ca. 356–361 · Lucifer calls Constantius one of John's many antichrists, quotes Mattathias's armed defence of the law, and cites the builders of Jerusalem's walls who prayed against their adversaries, to show that God's servants never spared the enemies of religion.
- On Not Sparing Those Who Sin against God 18Lucifer of Cagliari · ca. 356–361 · Lucifer argues that Constantius's Arianism differs from Photinus's and Paul of Samosata's denial of the Son only in words, quotes the Nicene Creed with its anathemas, and warns him from John the Baptist's imprisonment and the parable of the pounds.
- On Not Sparing Those Who Sin against God 20Lucifer of Cagliari · ca. 356–361 · Lucifer compares Constantius's anger with the Jews' rage at Stephen's rebuke and cites Paul's blinding of the magician Elymas, whom he called a son of the devil, to show that saints have always spoken so to enemies of the truth.
- On Not Sparing Those Who Sin against God 21Lucifer of Cagliari · ca. 356–361 · Lucifer calls Constantius a second Bar-Jesus, resisting the faith as the false prophet did, and quotes the fourth, fifth and sixth Maccabean brothers' defiance of Antiochus as precedents for his own words.
- On Not Sparing Those Who Sin against God 23Lucifer of Cagliari · ca. 356–361 · Lucifer applies the Maccabean youth's words to Constantius point by point, then from Peter's command to resist the devil and Moses' song argues that the emperor, drunk with the devil's wine, must be named for what he is.
- On Not Sparing Those Who Sin against God 24Lucifer of Cagliari · ca. 356–361 · From John's command to test the spirits, Lucifer argues that, as those who deny Christ's incarnation are antichrists, so the Arians, who deny that the Son is truly born of the Father's substance, carry the spirit of Antichrist.
- On Not Sparing Those Who Sin against God 25Lucifer of Cagliari · ca. 356–361 · Lucifer argues that the Arian denial of the true Son shows that the Spirit who spoke in the prophets and apostles is not in Constantius, calls him a wolf and a brood of vipers, and warns him from Jesus' words to Peter that those who take the sword perish by it.
- On Not Sparing Those Who Sin against God 26Lucifer of Cagliari · ca. 356–361 · Lucifer compares Constantius with Judas Iscariot, arguing that the emperor, who has had the Nicene faith condemned and bought support with money, is worse than Judas, who at least repented and betrayed Christ only to unbelievers.
- On Not Sparing Those Who Sin against God 27Lucifer of Cagliari · ca. 356–361 · Lucifer applies Paul's warnings against the serpent's deceit and against false apostles disguised as ministers of righteousness to Constantius, who feigns piety while deposing catholic bishops, and cites the girl with the spirit of divination at Philippi.
- On Not Sparing Those Who Sin against God 28Lucifer of Cagliari · ca. 356–361 · Lucifer argues that, as the spirit of divination stirred up Philippi against Paul and Silas, so unclean spirits drive Constantius, who cannot have the Holy Spirit without faith in the Son, and that like Saul he persecutes Christ in his servants.
- On Not Sparing Those Who Sin against God 29Lucifer of Cagliari · ca. 356–361 · From Paul's farewell charge to the Ephesian elders to guard the flock against fierce wolves, and his rebuke of the high priest Ananias, Lucifer argues that bishops must not spare the emperor or revere his regalia.
- On Not Sparing Those Who Sin against God 31Lucifer of Cagliari · ca. 356–361 · Lucifer explains that he quoted Daniel's whole vision to show that persecuting tyrants are called beasts, and argues that Constantius, speaking against God by calling the Son a creature, is either Antichrist or his forerunner.
- On Not Sparing Those Who Sin against God 32Lucifer of Cagliari · ca. 356–361 · Lucifer warns Constantius of the river of fire, defends calling him a beast by Paul's words on the Cretans, and answers the emperor's appeal to the duty of obeying kings with Paul's command to Titus to rebuke with all authority.
- On Not Sparing Those Who Sin against God 33Lucifer of Cagliari · ca. 356–361 · Lucifer grants that Christians owe obedience to rulers, as Paul tells Titus, but only in good works, not in condemning the innocent unheard or denying the Son, and says no Christian may yield to an emperor who commands apostasy.
- On Not Sparing Those Who Sin against God 34Lucifer of Cagliari · ca. 356–361 · From Paul's anathema on any other gospel and his rebuke of the “foolish Galatians”, and from Isaiah and Psalm 22's names for God's enemies, Lucifer justifies calling Constantius anathema, foolish, and one of the dogs that surround Christ.
- On Not Sparing Those Who Sin against God 35Lucifer of Cagliari · ca. 356–361 · Closing his work, Lucifer compares the bishops' sufferings under Constantius with the Jews' under Antiochus's decrees in 2 Maccabees and urges the emperor to repent and return to the church before he joins the tyrants in punishment.
- On Apostate Kings 1Lucifer of Cagliari · ca. 356–361 · Answering the emperor's claim that his long reign proves God's approval, Lucifer points to Gideon, who fell into idolatry yet ruled forty years.
- On Apostate Kings 2Lucifer of Cagliari · ca. 356–361 · From Saul, rejected for sparing Amalek yet left to reign and persecute David, Lucifer argues that a long reign does not prove that the emperor pleases God.
- On Apostate Kings 3Lucifer of Cagliari · ca. 356–361 · Lucifer adds Solomon, Rehoboam and Jeroboam as kings who kept their thrones for years after turning to idols, so the emperor's survival proves nothing.
- On Apostate Kings 4Lucifer of Cagliari · ca. 356–361 · Lucifer charges that Jeroboam, raised by God's promise through Ahijah, repaid him with idolatry, and warns the emperor that the same ingratitude will be punished.
- On Apostate Kings 5Lucifer of Cagliari · ca. 356–361 · Lucifer recounts how Jeroboam, though warned by Ahijah's prophecy and by his withered hand at Bethel, persisted in idolatry until death, and warns the emperor not to do the same.
- On Apostate Kings 6Lucifer of Cagliari · ca. 356–361 · Lucifer lists further idolatrous kings of Judah and Israel (Abijam, Baasha, Omri, Jehoshaphat, Ahab) who reigned long, to show that the emperor's prosperity is no proof of right faith, and begs him to return to the church.
- On Apostate Kings 7Lucifer of Cagliari · ca. 356–361 · Lucifer argues that Ahab, though an idolater and killer of prophets, was given victory over Ben-hadad to call him to repentance, and that the emperor's victories likewise prove God's patience, not his approval.
- On Apostate Kings 8Lucifer of Cagliari · ca. 356–361 · From Ahab's hatred of Micaiah, and the long reigns of Jeroboam II, the leprous Uzziah, and the idolater Manasseh, Lucifer argues that God's patience is no sign of approval and calls Arianism a leprosy of the soul.
- On Apostate Kings 9Lucifer of Cagliari · ca. 356–361 · Lucifer calls Constantius a second Manasseh who has brought heresy into the church, and says that denying the Son of God is the sacrifice the devil now prefers to the burning of children.
- On Apostate Kings 10Lucifer of Cagliari · ca. 356–361 · Lucifer says God bears with Constantius as with Manasseh only to test and crown the faithful, quotes the psalm on the sinner praised by flatterers, and cites Wisdom on God's slow judgment of the Canaanites.
- On Apostate Kings 11Lucifer of Cagliari · ca. 356–361 · From Wisdom and from Job's complaint that the wicked prosper, Lucifer argues that God's long patience with the persecuting emperor reserves him for judgment unless he repents.
- On Apostate Kings 12Lucifer of Cagliari · ca. 356–361 · Lucifer ends by urging Constantius to repent, confess the true Son of God, and receive pardon, citing the prophets, Sirach, the Psalms and Romans on God's patience.
- Defence of His Flight 1Athanasius of Alexandria · ca. 357 · Athanasius opens his defense by naming the Arian bishops who accuse him of cowardice for fleeing, and answers their slanders only with Scripture.
- Defence of His Flight 3Athanasius of Alexandria · ca. 357 · Athanasius lists the bishops the Arians have exiled or killed, from Eustathius of Antioch to Paul of Constantinople, and the recent exile of Liberius of Rome and other Western bishops.
- Defence of His Flight 25Athanasius of Alexandria · ca. 357 · Athanasius concludes that fleeing as Peter, Paul, Moses, and David did was obedience, not cowardice, exposes the scandalous lives of Leontius, Narcissus, and George, and ends with the Psalms of deliverance.
- Letter to the Monks 1.2Athanasius of Alexandria · ca. 357 · The covering letter to the monks ends by asking them to treat the work as a refutation of the Arians, to return it uncopied, and to pray; then a fragment of the History describes how the emperor imposes unknown bishops on unwilling people.
- Letters to Serapion 1.1Athanasius of Alexandria · ca. 357–360 · Writing from the desert, Athanasius answers Serapion’s report that some who left the Arians now call the Holy Spirit a creature, one of the ministering spirits.
- Letters to Serapion 1.2Athanasius of Alexandria · ca. 357–360 · Those who call the Spirit a creature divide the Triad into creator and creature, and so err about the Son and the Father too.
- Letters to Serapion 1.3Athanasius of Alexandria · ca. 357–360 · The opponents base their view on Amos 4:13, “who creates spirit,” but the text says simply “spirit,” not the Holy Spirit, and they interpret Prov 8:22 more carefully.
- Letters to Serapion 1.10Athanasius of Alexandria · ca. 357–360 · The “thunder” of Amos is the gospel word; Athanasius names his opponents “Tropici” for their figurative exegesis, and rejects their claim from 1 Tim 5:21 that the Spirit is an angel.
- Letters to Serapion 1.11Athanasius of Alexandria · ca. 357–360 · Scripture never calls the Spirit an angel; Zechariah’s speaking angel is distinct from God’s Spirit, and baptism joins us to Father and Son in the Spirit, not in a creature.
- Letters to Serapion 1.13Athanasius of Alexandria · ca. 357–360 · Paul’s naming of angels after Christ no more makes the Spirit an angel than Exodus naming Moses after God makes Moses divine; the Triad is one and indivisible.
- Letters to Serapion 1.15Athanasius of Alexandria · ca. 357–360 · When the opponents ask how the Spirit can proceed from the Father without being a Son, Athanasius answers that such things cannot be searched out; one must believe that God is, not ask how he is.
- Letters to Serapion 1.28Athanasius of Alexandria · ca. 357–360 · The church’s faith from the beginning is in one holy Triad, Father, Son, and Spirit, one in nature and activity, as Christ commanded in the baptismal formula.
- Letters to Serapion 1.29Athanasius of Alexandria · ca. 357–360 · If the Spirit were a creature, baptism into the Triad would mix a creature into the Godhead, and the Tropici, like the Arians, would be worshiping the creature.
- Letters to Serapion 1.30Athanasius of Alexandria · ca. 357–360 · Baptism and faith are one because the Triad is one; calling the Spirit a creature would make two baptisms, while Paul shows that every gift comes from the Father through the Son in the Spirit.
- Letters to Serapion 1.32Athanasius of Alexandria · ca. 357–360 · Scripture shows the Spirit to be proper to the Word and the Father’s Godhead; the Tropici, hated even by the Arians, are fighters against the Spirit.
- Letters to Serapion 1.33Athanasius of Alexandria · ca. 357–360 · Athanasius closes the letter: true worshipers worship the Father in Spirit and truth, and those who make the Spirit a creature risk the unpardonable sin.
- Letters to Serapion 2.9Athanasius of Alexandria · ca. 357–360 · “Not even the Son knows the day” is said of Christ as man, who took our ignorance to redeem it, while as the Word he knows all things, that day included.
- Letters to Serapion 3.7Athanasius of Alexandria · ca. 357–360 · If the Spirit were a creature, the Triad would once have been a Dyad and grown by change; but the Triad is eternal, so the Spirit is not a creature.
- Letters to Serapion 4.3Athanasius of Alexandria · ca. 357–360 · Athanasius turns the opponents’ question (“Is the Spirit a son, and the Father a grandfather?”) back on them: Scripture names the Son and the Spirit as it does, and the Godhead of the Triad is one.
- Letters to Serapion 4.5Athanasius of Alexandria · ca. 357–360 · What is handed down by faith is not to be pried into; the disciples simply believed the baptismal formula, and only heretics like Eunomius and Eudoxius ask whether the Spirit is a son.
- Letters to Serapion 4.6Athanasius of Alexandria · ca. 357–360 · Among men a son becomes a father, but in God the Father is always Father, the Son always Son, and the Spirit always Holy Spirit; the names cannot be exchanged.
- Letters to Serapion 4.13Athanasius of Alexandria · ca. 357–360 · Heb 6:4–6 forbids a second baptism, not repentance, as Paul’s readmission of the Corinthian penitent shows against the Novatianists.
- Letters to Serapion 4.15Athanasius of Alexandria · ca. 357–360 · Those who doubt Christ’s divinity because of his body, or his body because of his miracles, can be pardoned; but those who ascribe his divine works to the devil cannot.
- Letters to Serapion 4.22Athanasius of Alexandria · ca. 357–360 · The Pharisees, worse than Pharaoh’s magicians, and the Arians alike deny Christ’s Godhead and incur the unpardonable sin; the pious, confessing him God and man, will reign with him.
- History of the Arians 3Athanasius of Alexandria · ca. 357 · Athanasius argues that the Arians’ treatment of many other bishops shows that the charges against him were invented, and contrasts their protection of the guilty with their persecution of the orthodox.
- History of the Arians 4Athanasius of Alexandria · ca. 357 · Athanasius lists Eustathius of Antioch, Eutropius of Adrianople, and other bishops deposed on pretexts and replaced by Arians.
- History of the Arians 6Athanasius of Alexandria · ca. 357 · Athanasius recalls how the Eusebians, accused of impiety by Marcellus of Ancyra, had him exiled, though Rome and Sardica accepted his faith.
- History of the Arians 9Athanasius of Alexandria · ca. 357 · Athanasius describes how the Eusebians, failing before the emperors and Julius, turned to Constantius and urged him to persecute and to send Philagrius and Gregory to Egypt.
- History of the Arians 19Athanasius of Alexandria · ca. 357 · Athanasius describes the chaining and exile of Lucius of Adrianople, death sentences against Thracian bishops, and orders to behead Athanasius and his presbyters if they returned to Alexandria.
- History of the Arians 26Athanasius of Alexandria · ca. 357 · Athanasius recalls the written recantation of Ursacius and Valens to Julius and their letter of peace to himself.
- History of the Arians 28Athanasius of Alexandria · ca. 357 · Athanasius describes the envy and fear of the Arian leaders at seeing more than four hundred bishops in communion with him.
- History of the Arians 29Athanasius of Alexandria · ca. 357 · Athanasius ridicules Ursacius and Valens for relapsing and claiming that their recantation had been made out of fear of Constans.
- History of the Arians 30Athanasius of Alexandria · ca. 357 · Athanasius tells how the Arian leaders urged Constantius to persecute again, and how the emperor, on his march against Magnentius, broke his oaths like Pharaoh.
- History of the Arians 36Athanasius of Alexandria · ca. 357 · Liberius refuses to condemn Athanasius and proposes a free synod, away from the palace, which would first settle the faith of Nicaea and only then examine conduct.
- History of the Arians 44Athanasius of Alexandria · ca. 357 · Hosius’s letter to Constantius: he recounts the fair challenge offered to Athanasius’s enemies at Sardica, urges the emperor to stop persecuting, and insists that church affairs belong to the bishops, not the emperor.
- History of the Arians 48Athanasius of Alexandria · ca. 357 · Athanasius recounts the assault of Syrianus, Constantius’s letter inciting Alexandria against him, and the emperor’s false claim that he had restored Athanasius only for his brother’s sake, contrasting his conduct with his father’s and brother’s.
- History of the Arians 66Athanasius of Alexandria · ca. 357 · Athanasius contrasts Arianism with other heresies: where they rely on persuasive words, the Arians rely on the power of the magistrates.
- History of the Arians 67Athanasius of Alexandria · ca. 357 · Athanasius argues that the Arians, unable to persuade, resort to force, and compares Constantius to Saul massacring the priests of Nob.
- History of the Arians 70Athanasius of Alexandria · ca. 357 · Athanasius describes Constantius as the slave of his advisers, condemns the order handing all the churches of Egypt and Libya to the Arians as worse than any persecution, and begins to list the original Arians now restored.
- History of the Arians 77Athanasius of Alexandria · ca. 357 · Athanasius calls Constantius’s presiding over the church and handing it to the Arians the “abomination of desolation”, and warns that the heresy may be the apostasy preceding Antichrist.
- History of the Arians 78Athanasius of Alexandria · ca. 357 · Athanasius describes the Meletians chosen as bishops: pagans and councillors seeking tax immunity, uncatechized and ready to become Arians at the emperor’s word.
- History of the Arians 80Athanasius of Alexandria · ca. 357 · Athanasius closes the History by urging the faithful to separate from the heresy; after a gap there follows the end of the Alexandrian people’s protest describing the night attack of the duke Syrianus on the church in February 356.
- Letters 8, 9Basil of Caesarea · ca. 357–378 · Basil explains his withdrawal to the Caesareans and defends the Trinity against Anomoean arguments from Scripture; a damaged second letter to Maximus judges Dionysius of Alexandria and accepts “like in essence” only with “without difference.”
- Letter 16Basil of Caesarea · ca. 357–378 · Basil challenges Eunomius, who claims to comprehend God, to explain first the nature of an ant.
- Letter 28Basil of Caesarea · ca. 357–378 · Basil consoles the church of Neocaesarea on the death of its bishop Musonius, praises his faithfulness to ancient tradition, and urges them to choose a worthy successor in peace.
- Letter 52Basil of Caesarea · ca. 357–378 · Basil, reassured by Bosporius, explains to a community of canonesses why the Nicene homoousios is sound, against objections from the council against Paul of Samosata, and warns against ranking the Spirit above the Son or the Father.
- Letter 69Basil of Caesarea · ca. 357–378 · Basil sends Dorotheus to Athanasius, proposes asking the bishop of Rome to send envoys and to condemn Marcellus of Ancyra, and urges unity at Antioch.
- Letters 89, 90Basil of Caesarea · ca. 357–378 · Basil asks Meletius to direct Dorotheus's mission to the West and to receive Athanasius into communion; a second letter, to the Western bishops, describes the ruin of the Eastern churches and asks for help.
- Letter 92Basil of Caesarea · ca. 357–378 · A joint letter of thirty-two Eastern bishops to the bishops of Italy and Gaul describing the Arian ruin of the Eastern churches and begging them to send a synod to restore the Nicene faith and heal the schisms.
- Letter 113Basil of Caesarea · ca. 357–378 · Basil urges the presbyters of Tarsus to receive into communion all who accept the Nicene faith and do not call the Holy Spirit a creature, and to ask no more.
- Letters 114, 115Basil of Caesarea · ca. 357–378 · Basil asks the church at Tarsus to receive brothers who accept the Nicene faith and deny that the Spirit is a creature; the ref ends with the close of Basil's invective against Simplicia's eunuchs.
- Letter 125Basil of Caesarea · ca. 357–378 · A statement of faith drawn up by Basil and signed by Eustathius of Sebasteia: the Nicene creed, read as distinguishing essence from hypostasis, with anathemas against those who call the Holy Spirit a creature.
- Letter 126Basil of Caesarea · ca. 357–378 · Basil summons Atarbius of Neocaesarea to meet him and clear himself of reports that he had acted against the church's order and taught something akin to Sabellianism.
- Letter 128Basil of Caesarea · ca. 357–378 · Basil refuses to be reconciled with Eustathius's party until it answers plainly whether it holds communion with those who reject Nicaea and call the Spirit a creature.
- Letter 129Basil of Caesarea · ca. 357–378 · Basil tells Meletius why he named Apollinarius as near to Sabellianism, reports a delay in the emperor's action against him, and suggests what the letter to the Western bishops should say.
- Letter 130Basil of Caesarea · ca. 357–378 · Basil explains to Theodotus why he has broken with Eustathius of Sebasteia, who has attacked him, offered an Arian creed, and reportedly re-ordained clergy.
- Letter 131Basil of Caesarea · ca. 357–378 · Basil tells Olympius that the writings used to accuse him are not his, that some are Apollinarius's, and that he neither teaches three gods nor communicates with Apollinarius.
- Letters 140, 141Basil of Caesarea · ca. 357–378 · Basil encourages a persecuted church to endure, sets out the Nicene creed as the only creed he accepts, and (Letter 141) tells Eusebius that illness and unwilling colleagues, not carelessness, have hindered him.
- Letters 156, 157, 158, 159Basil of Caesarea · ca. 357–378 · Basil tells Evagrius why he cannot settle the schism at Antioch himself; greets Antiochus twice; and answers Eupaterius and his daughter with the Nicene faith and a defence of the Holy Spirit's divinity.
- Letter 164Basil of Caesarea · ca. 357–378 · Basil rejoices at Ascholius's account of a martyr among the Goths beyond the Danube, contrasting the old persecutions, which made martyrs, with the present troubles caused by heretics who bear the Christian name.
- Letters 188, 189Basil of Caesarea · ca. 357–378 · Basil's first canonical letter to Amphilochius rules on the baptism of heretics and schismatics, abortion, lapsed deacons, repeated marriages, homicide, divorce, oaths, and other cases; the ref ends with most of his letter to Eustathius the physician defending the one godhead of Father, Son, and Holy Spirit.
- Letter 197Basil of Caesarea · ca. 357–378 · Basil welcomes Ambrose's election as bishop of Milan from the governor's office and reports the sending of the relics of bishop Dionysius of Milan from Cappadocia, vouching for their genuineness.
- Letters 198, 199Basil of Caesarea · ca. 357–378 · Basil explains to Eusebius why his letters are few and that he is near death; then (Letter 199, the Second Canonical Letter) he answers Amphilochius on oaths, fallen virgins, monks' vows, sexual immorality and adultery, abduction, unlawful and repeated marriages, deserted spouses, rebaptism of Encratites, and related cases.
- Letter 204Basil of Caesarea · ca. 357–378 · Basil appeals to the church of Neocaesarea, estranged from him by slander, to examine the charges fairly, recalling their common teachers (Gregory Thaumaturgus, Macrina), his orthodoxy, and his communion with bishops throughout the world.
- Letter 207Basil of Caesarea · ca. 357–378 · Basil answers the clergy of Neocaesarea, who opposed him over doctrine, his monks, and his night psalmody, defending the antiphonal psalmody common to the churches and urging them to keep the faith of Gregory Thaumaturgus.
- Letters 210, 211Basil of Caesarea · ca. 357–378 · Basil answers the leading men of Neocaesarea, who had been told he came to intrigue there: he came to rest at his childhood retreat, and the real issue is the revived Sabellianism of their leaders; then (Letter 211) he thanks Olympius for a cheering letter.
- Letters 212, 213Basil of Caesarea · ca. 357–378 · Basil regrets missing his old friend Hilarius and laments the slanders spread against him by Anomoeans and the party of the middle way; then (Letter 213) he thanks a pious friend for a consoling letter and asks his advice about a summons to court.
- Letter 214Basil of Caesarea · ca. 357–378 · Basil warns Count Terentius against the party of Paulinus at Antioch and its Western letters, defends Meletius, and explains why speaking of one hypostasis in God gives ground to Sabellianism: essence is common, hypostasis particular.
- Letter 218Basil of Caesarea · ca. 357–378 · Basil, ill after his journey to Pontus, asks Amphilochius to send a trustworthy man to Lycia to find out which bishops and presbyters there hold the orthodox faith, naming several.
- Letter 223Basil of Caesarea · ca. 357–378 · Basil breaks three years of silence to answer Eustathius of Sebaste and his party, describing his own conversion to the ascetic life and his long trust in them, denying their charge of heresy based on an old letter, and exposing their real motive for the breach.
- Letter 224Basil of Caesarea · ca. 357–378 · Basil tells the presbyter Genethlius that the Eustathians who broke with him have attached heretical writings to their letters to make them look like his, denies any communion with Apollinarius, and points to the creed they signed and then abandoned.
- Letter 226Basil of Caesarea · ca. 357–378 · Basil writes to his own ascetics, breaking three years of silence about the slanders of Eustathius's party, exposing their shifts of allegiance, defending the Nicene homoousios and his teaching on the Holy Spirit, and urging them not to believe one-sided accusations.
- Letter 234Basil of Caesarea · ca. 357–378 · Basil answers the Eunomian dilemma 'Do you worship what you know or what you do not know?': God is known from his activities, not in his essence, which remains inaccessible, and faith rests on knowing that God is, not what he is.
- Letter 235Basil of Caesarea · ca. 357–378 · Basil explains that knowledge of God's existence from creation precedes faith, that 'knowledge' has many senses, and that the Eunomian demand to know God's essence confuses them, as Scripture's own uses of 'know' show.
- Letter 236Basil of Caesarea · ca. 357–378 · Basil answers several questions of Amphilochius: how Christ's not knowing the day and hour (Mark 13:32) is to be understood without making the Son unlike the Father, the prophecy against Jeconiah, Encratite food rules, triple immersion in baptism, the difference between essence and hypostasis, and providence over health, wealth, and sickness.
- Letter 237Basil of Caesarea · ca. 357–378 · Basil tells Eusebius of Samosata how the vicar Demosthenes has persecuted the orthodox: deposing bishops, ordering Gregory of Nyssa's arrest, enrolling Basil's clergy in the curia, and backing Eustathius against Nicopolis.
- Letters 238, 239Basil of Caesarea · ca. 357–378 · Basil consoles the presbyters of Nicopolis, driven from their church after a fellow presbyter went over to the Arian party; a second letter to Eusebius of Samosata reports the intrusion of unworthy bishops at Nyssa, Doara, and Nicopolis and voices Basil's frustration with the Western bishops.
- Letter 242Basil of Caesarea · ca. 357–378 · Basil appeals to the Western bishops to send envoys and letters to the persecuted Eastern Churches, whose congregations, refusing the Arian 'leaven', now worship in the open air.
- Letter 243Basil of Caesarea · ca. 357–378 · Basil appeals to the bishops of Italy and Gaul to make the persecution of the orthodox in the East known to the Western emperor or to send visitors, describing exiled bishops, closed churches, and congregations drawn into Arian communion, and sends the presbyter Dorotheus.
- Letter 244Basil of Caesarea · ca. 357–378 · Basil explains to Patrophilus of Aegae how his breach with Eustathius of Sebaste came about, rebutting the charges of communion with Apollinarius and of deceit over the Nicopolitan creed, and listing the many creeds Eustathius has accepted, before asking whether Patrophilus remains in communion with him.
- Letter 250Basil of Caesarea · ca. 357–378 · Basil tells Patrophilus that peace with men who have taken in heretical bishops at Sebaste is no real peace, and urges him to rebuke openly those who do not walk according to the truth of the Gospel.
- Letter 251Basil of Caesarea · ca. 357–378 · Basil thanks the church of Evaesae for rejecting slanders against him, exposes the inconsistency of Eustathius and his party, who now court the very bishops whose deposition they once rejected, and states that his own faith, baptism, and doxology in Father, Son, and Holy Spirit have never changed.
- Letter 257Basil of Caesarea · ca. 357–378 · Basil tells monks persecuted by the Arians that their reward will be greater than that of the martyrs under pagan persecutors, because their sufferings are not even honored as martyrdom, and urges them to stand firm though bishops are exiled and clergy betray the faith.
- Letters 261, 262Basil of Caesarea · ca. 357–378 · Basil warns the church of Sozopolis against those who say Christ had a heavenly body or that the Godhead itself suffered, setting out why the Lord took real human flesh from Mary; in a second letter he warns the monk Urbicius against the idea that God was changed into flesh.
- Letter 263Basil of Caesarea · ca. 357–378 · Basil asks the Western bishops to denounce publicly to the Eastern Churches three men who are disturbing them while claiming orthodoxy: Eustathius of Sebaste, Apollinarius, and Paulinus of Antioch, whose teachings and careers he describes.
- Letters 265, 266Basil of Caesarea · ca. 357–378 · Basil writes to exiled Egyptian bishops denouncing the innovations of Apollinarius and warning them not to admit the followers of Marcellus without an anathema of his heresy; a second letter, to Peter of Alexandria, explains his silence about recent disorders, accepts Peter's approach to the Marcellians, and defends Meletius and Eusebius against the charge of Arianism.
- Letter 364Basil of Caesarea · ca. 357–378 · Apollinarius explains why the Nicene faith had to be restated against those who replaced homoousios with 'like in essence', insists that homoousios means the Son is God, and adds the Spirit's place in the same Godhead.
- Against the Arians 1Phoebadius of Agen · ca. 357-358 · Phoebadius explains that he writes against the new creed only because it passes off heresy as orthodox faith and condemns the orthodox as heretics.
- Against the Arians 2Phoebadius of Agen · ca. 357-358 · Phoebadius outlines the errors of the Sirmian creed: its veiled denial of one God, its banning of the word “substance,” and its making the Son lesser, temporal, and subject like a slave.
- Against the Arians 3Phoebadius of Agen · ca. 357-358 · Phoebadius argues that the creed’s “one God, the almighty Father” is a trap: it confesses one Father, not one God, and calls the Son God only as men may be called gods.
- Against the Arians 4Phoebadius of Agen · ca. 357-358 · Phoebadius answers the creed’s denial of “two gods” by showing that it uses Christ’s words in his humanity to make the Son a creature, failing to distinguish his two states.
- Against the Arians 5Phoebadius of Agen · ca. 357-358 · Phoebadius rejects Potamius’s teaching that Christ’s spirit and flesh were fused so that God became passible, arguing that Christ’s divine and human substances each kept their own properties.
- Against the Arians 6Phoebadius of Agen · ca. 357-358 · Phoebadius laments that the bishops at Sirmium have forbidden the term “one substance,” overturning the faith defined by the Council of Nicaea.
- Against the Arians 8Phoebadius of Agen · ca. 357-358 · Phoebadius argues that “one substance” means one divinity, power, and glory in Father and Son, and that the Arians reject it because they divide the Son from the Father.
- Against the Arians 9Phoebadius of Agen · ca. 357-358 · Phoebadius argues that the Arians cannot both assign the Son a beginning and declare his birth unknown, and explains “Who will declare his generation?” as pointing to an eternal and indescribable birth.
- Against the Arians 10Phoebadius of Agen · ca. 357-358 · Phoebadius explains “from, with, and in” the Father, compares the Arian claim that the Son’s origin is unknown to the unbelief of the Jews in John 9, and notes that the Son reveals the Father to whom he wills.
- Against the Arians 13Phoebadius of Agen · ca. 357-358 · Phoebadius explains “The Father is greater than I” as referring to the Father as unoriginate source, and shows that “I in the Father and the Father in me” rules out both Sabellius and Arius.
- Against the Arians 14Phoebadius of Agen · ca. 357-358 · Phoebadius argues from John that the Son does all the Father’s works, is one with him by nature, and knows him perfectly, which would be impossible if the Son had a beginning.
- Against the Arians 15Phoebadius of Agen · ca. 357-358 · Phoebadius argues that making the Son subject to the Father along with creation numbers him among creatures, contradicting the Scriptures that God is one and that the Son bears the Father’s name.
- Against the Arians 16Phoebadius of Agen · ca. 357-358 · Phoebadius argues that the Father’s having no beginning does not imply that the Son has one, since the Father was never without his Word and Wisdom, and he explains Prov 8:22 of Wisdom’s eternal birth.
- Against the Arians 17Phoebadius of Agen · ca. 357-358 · Phoebadius argues that the Son, like the Father, is invisible in his divine nature, since the Old Testament appearances of God were seen only in dreams, mirrors, and visions.
- Against the Arians 18Phoebadius of Agen · ca. 357-358 · Phoebadius argues that the Son, as God, is neither visible, mortal, nor passible; the sufferings belonged to the human nature, to which the Son was united without leaving heaven.
- Against the Arians 19Phoebadius of Agen · ca. 357-358 · Phoebadius warns that the Arians use “God from God, light from light” to make the Son a second, separate God, and rejects their claim that the Son “suffered with” the man he took, since as God he is impassible.
- Against the Arians 22Phoebadius of Agen · ca. 357-358 · Phoebadius sets the Catholic rule between the Patripassian and Arian errors: one substance in distinct persons, Father, Son, and Holy Spirit, one God.
- Against the Arians 23Phoebadius of Agen · ca. 357-358 · Phoebadius answers the appeal to the aged Hosius of Cordoba, who had signed the Sirmian creed, by noting that his authority now contradicts his own past defence of Nicaea.
- Against Arius 1.1Marius Victorinus · ca. 357–362 · Victorinus begins his reply by comparing the letters of Arius and Eusebius of Nicomedia with the Nicene faith, accepting their denials but rejecting the claim that the Son was made from nothing.
- Against Arius 1.3Marius Victorinus · ca. 357–362 · Victorinus argues from John 1:1–3 that the Word, who was in the beginning and made all things, cannot be from nothing and is equal to the Father, though he differs as the one who acts outwardly.
- Against Arius 1.9Marius Victorinus · ca. 357–362 · Victorinus argues from Philippians 2:6 that the Son is equal to the Father in power and therefore in substance, against Arius.
- Against Arius 1.10Marius Victorinus · ca. 357–362 · Victorinus distinguishes Christ's natural sonship from our adoption, against Photinus, and explains his prayers and fear as part of the mystery of the incarnation.
- Against Arius 1.15Marius Victorinus · ca. 357–362 · Victorinus adds texts from John and Matthew, including the confessions of Satan and the demons, and argues from Matthew 11:27 that only one who shares God's substance can know him.
- Against Arius 1.16Marius Victorinus · ca. 357–362 · Victorinus answers Valentinus from John 1:18 and argues from the sin against the Holy Spirit that the Spirit is God's, so that the three are of one substance with distinct subsistence by action.
- Against Arius 1.18Marius Victorinus · ca. 357–362 · Victorinus reads Romans 11:36 of Father, Son and Spirit, admits that the generation is beyond understanding, and argues from 1 Corinthians 2 and 12 that the one Spirit is God, Christ and the Holy Spirit.
- Against Arius 1.19Marius Victorinus · ca. 357–362 · Victorinus explains in what sense Christ is the image of God: not a shadow but the living, self-subsisting form and action of the Father's being, homoousios with him.
- Against Arius 1.21Marius Victorinus · ca. 357–362 · Victorinus gathers texts from 2 Corinthians, Ephesians, Galatians and Philippians to show that Christ existed before the incarnation and, being “equal with God” (Phil 2:6), shares God's substance.
- Against Arius 1.22Marius Victorinus · ca. 357–362 · Victorinus argues from Philippians 2 that Christ is the form of God, homoousios with him, who emptied himself and became man rather than taking up a man, as Marcellus and Photinus held.
- Against Arius 1.23Marius Victorinus · ca. 357–362 · Victorinus rejects the Photinian, Arian and homoiousian positions, arguing that substance as such cannot be “like” another substance, so that the Son must be homoousios, not homoiousios.
- Against Arius 1.27Marius Victorinus · ca. 357–362 · Victorinus reads Isaiah 45:14 against Jews, Photinians and Arians, and explains that the Word, God's power and wisdom, always proceeds from the Father as action from being.
- Against Arius 1.28Marius Victorinus · ca. 357–362 · Victorinus attacks the new “homoiousion” party, arguing that its claim to antiquity is empty since Nicaea confirmed the homoousion, and that heretics were condemned for their own errors, not for saying homoousion.
- Against Arius 1.29Marius Victorinus · ca. 357–362 · Victorinus answers the homoiousian objection that homoousion implies a substance prior to Father and Son, turning it back on “like substance”, and appeals to Isaiah's “none like me”.
- Against Arius 1.37Marius Victorinus · ca. 357–362 · Victorinus compares Colossians 1:16 with Romans 11:36 and 1 Corinthians 8:6 to show that Paul gives the same prepositions, and so the same power and substance, to the Father and the Son.
- Against Arius 1.41Marius Victorinus · ca. 357–362 · Victorinus argues from John 1:4 and 5:26 that Father and Son both have life in themselves, rejecting “like substance” and explaining that their substance is in a certain way both “itself” and “the same”.
- Against Arius 1.43Marius Victorinus · ca. 357–362 · Victorinus argues that only homoousion preserves one God, and that if the Son is the truth, the Father too is truth and of the same substance, not merely like.
- Against Arius 1.44Marius Victorinus · ca. 357–362 · Victorinus distinguishes his teaching from Patripassianism: the Father is impassible, and the Son suffered only according to the flesh, while divine “emotions” are not passions but nature.
- Against Arius 1.45Marius Victorinus · ca. 357–362 · Victorinus dismisses the Patripassians, Arians, Marcellians and Photinians, and the homoiousian followers of Basil, whose image of a spark struck from stone and iron he calls hidden Arianism.
- Against Arius 2.2Marius Victorinus · ca. 357–362 · Victorinus rejects the claim that the Son came from nothing, distinguishes Marcellus and Photinus, and argues against those who say “like substance” that substance in two is the same, not like, so that Father and Son are homoousion.
- Against Arius 2.9Marius Victorinus · ca. 357–362 · Victorinus answers the objections that homoousion is obscure, scandalous or new, arguing that Scripture itself keeps foreign words, that the term excludes heretics, and that it was adopted at Nicaea and approved by Constantine.
- Against Arius 2.10Marius Victorinus · ca. 357–362 · Victorinus argues that both the deniers of substance and Basil's party in fact confess substance by calling God light and spirit, and explains that homoousion means “of the same substance” and “together”, excluding Arius's “once he was not”.
- Against Arius 2.11Marius Victorinus · ca. 357–362 · Victorinus praises the Nicene term homoousion as the death of Arianism and argues that, since Father and Son are in each other, one may say “God in God, light in light” as well as “God from God”.
- Against Arius 2.12Marius Victorinus · ca. 357–362 · Victorinus ends Book 2 by finding “light in light” in Psalm 36:9 and “God in God” in Isaiah 45:14, and urges that homoousion, the faith of Nicaea and of the apostles, be preached in all the churches.
- Against Arius 3.7Marius Victorinus · ca. 357–362 · Victorinus calls the Father being, silence and rest, and the Son life, Word and motion born from that silence, warning against separating the Holy Spirit from the Father and the Son.
- On the Generation of the Divine Word 2Marius Victorinus · ca. 357–362 · Victorinus argues that we are sons by adoption only because Christ is the true Son, and that God, above being, begot Jesus as the perfect existent, not from nothing.
- On the Generation of the Divine Word 16Marius Victorinus · ca. 357–362 · Victorinus argues from John 1 that the Word was in the beginning, with God, and in the Father's bosom, and so was not made from nothing but manifested from the Father's hidden power.
- On the Generation of the Divine Word 24Marius Victorinus · ca. 357–362 · Victorinus rejects the claim that the Son came from nothing, since what truly is not cannot even be thought by God, and God's power begets only what has the power to be.
- On the Generation of the Divine Word 26Marius Victorinus · ca. 357–362 · Victorinus answers the objection that “with God” means outside God: as God breathed the soul from within, so the Son was breathed forth from within, as Psalm 45 says, and was not made.
- On the Generation of the Divine Word 31Marius Victorinus · ca. 357–362 · Victorinus rejects the view that the Holy Spirit is a creature and affirms one divinity in three, distinct by their actions.
- On Receiving the Homoousion 1Marius Victorinus · ca. 357–362 · Victorinus opens his short appeal for accepting homoousion by setting Christian faith in one God, Father and Son, between pagan polytheism and Jewish monotheism, and explaining that God's being is substance (ousia or hypostasis).
- On Receiving the Homoousion 2Marius Victorinus · ca. 357–362 · Victorinus shows that Scripture speaks of God's substance (Jeremiah 23, Psalm 139, Hebrews 1:3) and explains that homoousion means both “of the same substance” and “substance together”, excluding Arius's “from nothing” and “there was when he was not”.
- On Receiving the Homoousion 3Marius Victorinus · ca. 357–362 · Victorinus charges his opponents with being new Arians who say “God from God” yet mean “from nothing”, and answers their argument that generation would divide or diminish God, since spiritual beings beget without change.
- On Receiving the Homoousion 4Marius Victorinus · ca. 357–362 · Victorinus answers the appeal to “Who can tell his generation?” (Isaiah 53:8), offers Latin equivalents of homoousion, cites Psalm 36:9 for “light in light”, and rejects “like substance” from Isaiah and the Psalms.
- To Justinus the Manichaean 1Marius Victorinus · ca. 357–362 · The author opens a letter to Justin, a Manichaean, promising to answer his question whether contrary things can come from one principle, and wonders that Justin hates the flesh yet venerates plants.
- To Justinus the Manichaean 2Marius Victorinus · ca. 357–362 · The author argues that the sun, the stars and the whole world refute the Manichaean doctrine of two unbegotten principles, and presses Justin on the Manichaean denial that Christ's flesh came from Mary.
- To Justinus the Manichaean 3Marius Victorinus · ca. 357–362 · The author argues that the Manichaean account of Christ's heavenly flesh and of a flesh-maker hostile to God is incoherent, and professes one creator of all things, light, truth and the whole.
- To Justinus the Manichaean 4Marius Victorinus · ca. 357–362 · The author argues that the one God is distinct from the many things from him, and, as almighty, is the origin even of contraries, as one matter takes many forms, while he himself has no likeness.
- To Justinus the Manichaean 5Marius Victorinus · ca. 357–362 · The author argues that an infinite God cannot coexist with another kingdom, and that the Manichaean war between light and darkness implies that the defeated darkness has perished, so the flesh belongs to the victor.
- To Justinus the Manichaean 6Marius Victorinus · ca. 357–362 · The author mocks the Manichaean picture of a victorious God troubled by his captives, arguing that two eternal, self-existent principles cannot be conquered or subjected without contradiction.
- To Justinus the Manichaean 7Marius Victorinus · ca. 357–362 · The author argues that neither light nor darkness could have started the Manichaean war without absurdity, dismisses dualism as a Persian notion, and names Mani, Zoroaster and Buddha as teachers who deceived many.
- To Justinus the Manichaean 8Marius Victorinus · ca. 357–362 · The author concludes that contraries do not require two principles, that the one Creator of the world is his maker, and he calls the flesh to rejoice that, redeemed by the cross, it will be clothed with immortality.
- To Justinus the Manichaean 9Marius Victorinus · ca. 357–362 · The author contrasts Babylonian magic with Christ's raising of buried flesh, insists that Christ was born of a virgin, died and rose in real flesh, and argues that darkness and evil have no being of their own but arise from the act of another, as cold from wind.
- To Justinus the Manichaean 10Marius Victorinus · ca. 357–362 · The author explains that darkness, like ice from water, is not a substance but appears only through the act of another and perishes when light shines, so that it cannot be a second principle.
- To Justinus the Manichaean 11Marius Victorinus · ca. 357–362 · The author argues that the one almighty God is the infinite whole, beside whom “nothing” has no substance and no place, so that a rival principle would make space itself greater than God.
- To Justinus the Manichaean 12Marius Victorinus · ca. 357–362 · The author argues that two coeternal, warring principles involve absurdities about priority, greatness and defeat, and concludes that there is one unbegotten Lord from whom all things come.
- To Justinus the Manichaean 13Marius Victorinus · ca. 357–362 · The author compares evil to a shadow, which has no substance but depends on a solid body, and urges Mani's follower to confess that nothing exists that is not from the one eternal Lord.
- To Justinus the Manichaean 14Marius Victorinus · ca. 357–362 · The author argues that no evil can dwell in the highest heavens, that a conquered power cannot be a principle, and that there cannot be two infinites, so God alone is the one principle.
- To Justinus the Manichaean 15Marius Victorinus · ca. 357–362 · The author argues that the Almighty is not bound by the rule that created things produce only their like, that evil in the proper sense is a demon, an angelic creature, and that other evils have no substance.
- To Justinus the Manichaean 16Marius Victorinus · ca. 357–362 · The author traces sin to the soul's misuse of free will, exposes the contradictions of Manichaean docetism about Christ's death and burial, criticizes Manichaean fasting, and urges Justin to confess God as creator of soul and body.
- On the Synods 2Hilary of Poitiers · ca. 358–359 · Hilary rejoices that the Gallic bishops have kept the faith, refused communion to Saturninus, and condemned the Sirmian creed.
- On the Synods 3Hilary of Poitiers · ca. 358–359 · The Gauls' steadfastness has shamed some Eastern bishops into condemning the Sirmian creed and forcing its signers to recant.
- On the Synods 4Hilary of Poitiers · ca. 358–359 · The Gauls keep communion only among the faithful and refuse to share in the exile of orthodox bishops by silent assent.
- On the Synods 7Hilary of Poitiers · ca. 358–359 · Hilary will set out every creed since Nicaea with explanations, as a messenger and not as their author.
- On the Synods 8Hilary of Poitiers · ca. 358–359 · Hilary writes before the coming synods so that the Gauls may understand the Eastern bishops' position and terms.
- On the Synods 10Hilary of Poitiers · ca. 358–359 · Hilary summarizes the aims of the Sirmian creed of 357 before quoting it.
- On the Synods 11Hilary of Poitiers · ca. 358–359 · The text of the Second Creed of Sirmium (357), which forbids talk of substance and calls the Father greater than the Son.
- On the Synods 13Hilary of Poitiers · ca. 358–359 · Hilary explains that the image implies a real distinct Son, and quotes the second anathema, which distinguishes giver and receiver of life.
- On the Synods 17Hilary of Poitiers · ca. 358–359 · Proverbs 8 joins "created" and "begot" to show that the Son's birth is real yet without bodily change in the Father.
- On the Synods 18Hilary of Poitiers · ca. 358–359 · "Created" and "begotten" together express a perfect birth; the sixth anathema condemns granting the Son likeness in working but not in essence.
- On the Synods 19Hilary of Poitiers · ca. 358–359 · Likeness of power implies likeness of nature; the seventh anathema condemns a Father of a Son unlike in essence.
- On the Synods 20Hilary of Poitiers · ca. 358–359 · A Father unlike his Son in nature is a Father in name only; the eighth anathema rejects identity, partition, and emanation.
- On the Synods 21Hilary of Poitiers · ca. 358–359 · Some heretics use the Son's likeness to the Father to argue that they are one and the same.
- On the Synods 22Hilary of Poitiers · ca. 358–359 · The Son's birth excludes both union with the Father and partition or emanation; the ninth anathema forbids using the distinction of persons to deny likeness of essence.
- On the Synods 26Hilary of Poitiers · ca. 358–359 · The twelfth anathema guards against the Sabellian inference that a timeless Son must be the unbegotten Father.
- On the Synods 27Hilary of Poitiers · ca. 358–359 · Hilary sums up the twelve anathemas of the Eastern bishops point by point.
- On the Synods 28Hilary of Poitiers · ca. 358–359 · Hilary turns to the earlier creeds, beginning with the creed of the Dedication Council of Antioch.
- On the Synods 30Hilary of Poitiers · ca. 358–359 · The anathemas that close the Dedication Creed of Antioch.
- On the Synods 32Hilary of Poitiers · ca. 358–359 · The Antiochene "three substances" was aimed against Sabellianism and meant three persons, not three unlike essences.
- On the Synods 34Hilary of Poitiers · ca. 358–359 · The text of the Eastern creed of Serdica (343).
- On the Synods 37Hilary of Poitiers · ca. 358–359 · The creed rejects a solitary God without a Son and teaches the Son born by the Father's will; Hilary introduces the First Creed of Sirmium against Photinus.
- On the Synods 38Hilary of Poitiers · ca. 358–359 · The text of the First Creed of Sirmium (351) with its twenty-seven anathemas against Photinus and others.
- On the Synods 39Hilary of Poitiers · ca. 358–359 · The Sirmian creed multiplied its anathemas to meet every trick of Photinus's renewed heresy.
- On the Synods 43Hilary of Poitiers · ca. 358–359 · The fifth anathema condemns those who say the Son pre-existed only in God's foreknowledge.
- On the Synods 45Hilary of Poitiers · ca. 358–359 · The seventh anathema condemns the theory that the Son is an expansion of the Father's substance into the Virgin.
- On the Synods 46Hilary of Poitiers · ca. 358–359 · The eighth anathema rejects making the Son a mere spoken word; the ninth and tenth guard the confession of God and man born of Mary.
- On the Synods 50Hilary of Poitiers · ca. 358–359 · Anathemas XIII–XVI were aimed at Photinus's denial of the Son's pre-existence; anathema XVII follows.
- On the Synods 52Hilary of Poitiers · ca. 358–359 · Anathema XVIII rejects one person under two names.
- On the Synods 54Hilary of Poitiers · ca. 358–359 · The Son's praying for "another Paraclete" shows that the Spirit is distinct from the Son.
- On the Synods 55Hilary of Poitiers · ca. 358–359 · The Holy Spirit is not a part of the Father or the Son.
- On the Synods 56Hilary of Poitiers · ca. 358–359 · Three gods are excluded even more than two; anathema XXIII follows.
- On the Synods 63Hilary of Poitiers · ca. 358–359 · Hilary laments the state of the Eastern churches and praises the Gauls, who held the apostolic faith without needing written creeds.
- On the Synods 68Hilary of Poitiers · ca. 358–359 · "One substance" can be misread in three heretical ways: one person, a divided substance, or a prior substance shared by two.
- On the Synods 74Hilary of Poitiers · ca. 358–359 · Those who grant likeness but deny equality contradict themselves, since a nature like the Father's is his own nature.
- On the Synods 78Hilary of Poitiers · ca. 358–359 · Hilary praises the Eastern bishops for opposing the heresy that had deceived the unbaptized emperor Constantius.
- On the Synods 79Hilary of Poitiers · ca. 358–359 · Hilary rejects the claim of Valens and Ursacius that they forbade the terms through ignorance, pointing to the Sirmian creed's other errors.
- On the Synods 81Hilary of Poitiers · ca. 358–359 · Hilary reviews the three Eastern objections to homoousion: a prior substance, its condemnation in Paul of Samosata, and its absence from Scripture.
- On the Synods 82Hilary of Poitiers · ca. 358–359 · Hilary agrees with the Easterners in condemning the heretical senses of homoousion.
- On the Synods 83Hilary of Poitiers · ca. 358–359 · Homoousion was adopted at Nicaea precisely against the Arian denial of the Son's birth from God's substance.
- On the Synods 84Hilary of Poitiers · ca. 358–359 · Hilary quotes the Nicene Creed and shows that its homoousion means only that the Son is born from the Father's substance and not from elsewhere.
- On the Synods 85Hilary of Poitiers · ca. 358–359 · If misuse by heretics disqualified a word, much of Scripture itself would have to be discarded.
- On the Synods 86Hilary of Poitiers · ca. 358–359 · The 318 bishops of Nicaea who accepted homoousion against Arius outweigh the eighty who rejected it against Paul of Samosata.
- On the Synods 87Hilary of Poitiers · ca. 358–359 · Silence about homoousion would logically mean silence about homoiousion too, leaving nothing against the heretics.
- On the Synods 90Hilary of Poitiers · ca. 358–359 · Hilary warns that some statements of the Ancyra creed, quietly dropped at Sirmium, must not be revived.
- On the Synods 91Hilary of Poitiers · ca. 358–359 · Condemning homoousion would condemn the Nicene fathers and the bishops' own ordination; Hilary held both terms in the same sense from the Gospels.
- On the Councils of Ariminum and Seleucia 1Athanasius of Alexandria · 359 (additions 361) · Athanasius reports that the council summoned for Nicaea was split into Ariminum in the West and Seleucia in the East at the instigation of an Arian party.
- On the Councils of Ariminum and Seleucia 2Athanasius of Alexandria · 359 (additions 361) · The sudden splitting of the council and the bishops’ search for a faith scandalized catechumens and made pagans laugh.
- On the Councils of Ariminum and Seleucia 3Athanasius of Alexandria · 359 (additions 361) · The authors of the dated Sirmian creed prefixed the consulship and called Constantius eternal, as if the faith began in their own time; the prophets’ dates mark their ministry, not the start of faith.
- On the Councils of Ariminum and Seleucia 4Athanasius of Alexandria · 359 (additions 361) · Dating their creed shows that the faith of Ursacius’s party is new, like that of the Montanists, and would leave the fathers and martyrs outside it.
- On the Councils of Ariminum and Seleucia 5Athanasius of Alexandria · 359 (additions 361) · Nicaea met for real reasons and confessed the apostolic faith without a date; at Ariminum the Arian party produced the Dated Creed of Sirmium.
- On the Councils of Ariminum and Seleucia 8Athanasius of Alexandria · 359 (additions 361) · The rest of the Dated Creed of Sirmium calls the Son “like the Father according to the Scriptures” and bans the word “essence.”
- On the Councils of Ariminum and Seleucia 9Athanasius of Alexandria · 359 (additions 361) · The bishops at Ariminum refused the Dated Creed, upheld Nicaea, deposed Ursacius, Valens and their allies, and wrote to Constantius asking that nothing be changed.
- On the Councils of Ariminum and Seleucia 11Athanasius of Alexandria · 359 (additions 361) · The decree of Ariminum condemned and deposed Ursacius, Valens, and their allies, and the bishops unanimously upheld the Nicene faith.
- On the Councils of Ariminum and Seleucia 12Athanasius of Alexandria · 359 (additions 361) · At Seleucia the majority accepted Nicaea except for “of the same essence,” while Acacius’s small party rejected it; the majority deposed and excommunicated the Acacians.
- On the Councils of Ariminum and Seleucia 13Athanasius of Alexandria · 359 (additions 361) · The bishops at Ariminum rightly kept the fathers’ definitions; the Acacians, by rejecting Nicaea, condemn their own teachers, such as Eusebius of Caesarea, who signed it.
- On the Councils of Ariminum and Seleucia 14Athanasius of Alexandria · 359 (additions 361) · By rejecting their fathers the Acacians reverse Paul’s praise of tradition; Athanasius appends the writings of Arius and the creeds of their councils to show their inconsistency.
- On the Councils of Ariminum and Seleucia 15Athanasius of Alexandria · 359 (additions 361) · Athanasius quotes extracts from Arius’s Thalia, which teach that the Son came to exist by the Father’s will, is foreign to his essence, and cannot know him.
- On the Councils of Ariminum and Seleucia 16Athanasius of Alexandria · 359 (additions 361) · Arius and his followers’ letter to Bishop Alexander calls the Son a perfect creature created by God’s will before the ages, not eternal and not of the Father’s essence.
- On the Councils of Ariminum and Seleucia 17Athanasius of Alexandria · 359 (additions 361) · Before Nicaea, Eusebius of Nicomedia, Eusebius of Caesarea, Athanasius of Nazarba, and George wrote in support of Arius’s views.
- On the Councils of Ariminum and Seleucia 18Athanasius of Alexandria · 359 (additions 361) · Asterius the Sophist, who had sacrificed in the persecution, toured the churches teaching that the Son is one of God’s many created powers, distinct from God’s own eternal Power and Wisdom.
- On the Councils of Ariminum and Seleucia 19Athanasius of Alexandria · 359 (additions 361) · Asterius further taught that the Son is one of the intellectual creatures, made by God’s will and power.
- On the Councils of Ariminum and Seleucia 20Athanasius of Alexandria · 359 (additions 361) · The Arian party fights Nicaea because it condemned their heresy, which was hateful before Nicaea, from Artemas back to Caiaphas.
- On the Councils of Ariminum and Seleucia 21Athanasius of Alexandria · 359 (additions 361) · After Nicaea the Eusebian party filled sees with their own men; at Jerusalem in 335 their council wrote to Alexandria asking that Arius be received back.
- On the Councils of Ariminum and Seleucia 22Athanasius of Alexandria · 359 (additions 361) · At the Dedication Council of Antioch (341) the Eusebians issued a creed disclaiming Arius as their master, and then a second, fuller creed with anathemas.
- On the Councils of Ariminum and Seleucia 24Athanasius of Alexandria · 359 (additions 361) · Theophronius of Tyana’s creed, accepted by all at Antioch, condemned Marcellus, Sabellius, and Paul of Samosata.
- On the Councils of Ariminum and Seleucia 25Athanasius of Alexandria · 359 (additions 361) · The Dedication Council numbered ninety bishops; a few months later a fourth creed was sent to the emperor Constans in Gaul.
- On the Councils of Ariminum and Seleucia 26Athanasius of Alexandria · 359 (additions 361) · The Long-Lined Creed (Macrostich) of 344, sent to Italy, rejects Arius’s slogans, Marcellus and Photinus, and Sabellius, while subordinating the Son to the Father.
- On the Councils of Ariminum and Seleucia 27Athanasius of Alexandria · 359 (additions 361) · The First Creed of Sirmium (351), drawn up against Photinus, repeats the Antiochene creed and adds twenty-seven anathemas.
- On the Councils of Ariminum and Seleucia 28Athanasius of Alexandria · 359 (additions 361) · The Second Creed of Sirmium (357), written in Latin, bans “essence,” “of the same essence,” and “of like essence,” and declares the Father greater than the Son.
- On the Councils of Ariminum and Seleucia 29Athanasius of Alexandria · 359 (additions 361) · After suppressing the Dated Creed, the Acacians issued a new creed at Seleucia rejecting both “of the same essence” and “of like essence” and condemning “unlike.”
- On the Councils of Ariminum and Seleucia 30Athanasius of Alexandria · 359 (additions 361) · At Constantinople (360) the Acacians revised the creed again, banning “hypostasis” as well as “essence,” and forced it on the bishops of Ariminum.
- On the Councils of Ariminum and Seleucia 31Athanasius of Alexandria · 359 (additions 361) · At Antioch they went back to saying the Son is wholly unlike the Father, earning the names Anomoeans and Exukontians; Constantius was baptized on his deathbed by the Arian Euzoius.
- On the Councils of Ariminum and Seleucia 32Athanasius of Alexandria · 359 (additions 361) · The endless succession of Arian councils and creeds shows that each was deficient and that their authors were fighting Nicaea and the truth.
- On the Councils of Ariminum and Seleucia 33Athanasius of Alexandria · 359 (additions 361) · The offense taken at “from the essence” and “of the same essence” comes not from the words, which most accept, but from those who misinterpret them.
- On the Councils of Ariminum and Seleucia 34Athanasius of Alexandria · 359 (additions 361) · Only the Arians are offended at the Nicene terms; and if “Father” does not mean God’s essence, the Son could not truly be from the Father.
- On the Councils of Ariminum and Seleucia 36Athanasius of Alexandria · 359 (additions 361) · The council wrote “from the essence” to distinguish the Son from creatures; the Arians, who object to unscriptural terms, themselves invented many and used “essence” at Antioch.
- On the Councils of Ariminum and Seleucia 37Athanasius of Alexandria · 359 (additions 361) · Acacius and Eudoxius contradict themselves, having called the Son the exact image of the Father’s essence at Antioch and then rejected “essence” in Isauria; such men cannot be trusted.
- On the Councils of Ariminum and Seleucia 39Athanasius of Alexandria · 359 (additions 361) · Unscriptural terms with a pious meaning are no fault, while heretics misuse even Scripture; the Arians object to Nicaea only because it condemned their heresy.
- On the Councils of Ariminum and Seleucia 40Athanasius of Alexandria · 359 (additions 361) · Those who find the terms obscure should ask to learn rather than reject them, and should at least accept the council’s anathemas, which state their meaning.
- On the Councils of Ariminum and Seleucia 43Athanasius of Alexandria · 359 (additions 361) · Some hesitate over “of the same essence” because the council that condemned Paul of Samosata rejected it; but both councils are fathers, and Nicaea followed the earlier Dionysii.
- On the Councils of Ariminum and Seleucia 45Athanasius of Alexandria · 359 (additions 361) · The council against Paul of Samosata rejected “of the same essence” in Paul’s bodily sense, while Nicaea affirmed it against the Arians; like Paul’s varied statements about the law, both are right in their context.
- On the Councils of Ariminum and Seleucia 54Athanasius of Alexandria · 359 (additions 361) · Nicaea rightly called the Son of the same essence; Athanasius closes with a prayer that strife cease and all confess one Lord, one faith, one baptism.
- Homilies on the Psalms 44.1Basil of Caesarea · ca. 360-378 · Basil explains the title of Psalm 44 (45): “those who will be changed” are human beings, changing in body and soul and finally at the resurrection; the song is for the beloved, Christ, known only by perfect love; and he reads verses 1–2 as the prophet's own word, inspired by the Spirit, the swift scribe.
- Homilies on the Psalms 45.5Basil of Caesarea · ca. 360-378 · The morning help of Ps 46:5 is also Christ's resurrection at dawn; Ps 46:6 pictures a besieged city relieved by a general whose shout routs the nations; and in Ps 46:7 the prophet sees Emmanuel, God with us, the same God who appeared to the patriarchs, not another god.
- Homilies on the Psalms 48.6Basil of Caesarea · ca. 360-378 · The verse Ps 49:10b (LXX 48:11), on which Basil comments in 48.8.
- Moral Rules (Moralia) 40Basil of Caesarea · ca. 360-370 · Basil's fortieth rule: those who teach other doctrines must not be tolerated.
- On the Holy Spirit 1Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Because blasphemy against the Spirit is unforgivable and some speak rashly about him, Didymus sets out from Scripture what is to be believed about the Holy Spirit.
- On the Holy Spirit 7Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Angels are holy only by sharing in the Trinity, so they are of a different substance from the Holy Spirit who sanctifies them.
- On the Holy Spirit 13Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Since angels are changeable creatures and ministering spirits, while the Holy Spirit is distributed by God's will to all, the Spirit is neither a corporeal nor an incorporeal creature.
- On the Holy Spirit 14Didymus the Blind · Greek ca. 360-390; Latin 387-391 · The opponents' proof-text "I create spirit" (Amos 4:13) refers in context to the wind, among thunder, dawn and mist, not to the Holy Spirit.
- On the Holy Spirit 15Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Amos's "I create spirit" means the wind, created continually, and its sequel refutes heretics who separate the Creator from the Father of Christ; the Greek article also marks the Holy Spirit off from created spirit.
- On the Holy Spirit 36Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Divine speaking and hearing mean one nature and will: as the Son does nothing apart from the Father, not as Sabellius confuses them, so the Spirit speaks nothing apart from the Son.
- On the Holy Spirit 45Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Against heretics who divide a good God from a just one, Scripture calls the one God both good and just; the salvation Isaiah speaks of is brought by Christ.
- On the Holy Spirit 59Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Because "spirit" has many senses, the opponents' proof-texts (Amos 4:13, Zech 12:1) about wind and the human spirit do not make the Holy Spirit a creature.
- On the Holy Spirit 62Didymus the Blind · Greek ca. 360-390; Latin 387-391 · Didymus dismisses the objection that an uncreated Spirit must be the Father's brother or the Son's son or brother: family names belong to bodies, and Scripture says only that the Son is begotten of the Father.
- Apology 1Eunomius of Cyzicus · ca. 360 · Eunomius explains that he writes his defense because slanderers and the credulous have spread a false report of his beliefs.
- Apology 6Eunomius of Cyzicus · ca. 360 · Eunomius says the simple creed does not suffice, since even Sabellius, Marcellus, and Photinus could accept it, and promises a more exact account of his view.
- Apology 7Eunomius of Cyzicus · ca. 360 · Eunomius argues that the one God came into being neither from himself nor from another, and therefore is unbegotten, indeed is unbegotten substance.
- Apology 8Eunomius of Cyzicus · ca. 360 · Eunomius argues that "unbegotten" is not a mere human conception or a privation but names God's very substance.
- Apology 9Eunomius of Cyzicus · ca. 360 · Eunomius argues that the unbegotten God cannot share his substance with what is begotten, whether by division or by comparison, without destroying his unbegottenness.
- Apology 10Eunomius of Cyzicus · ca. 360 · Eunomius rejects any priority of the Father over the Son merely by order or time, since neither time nor order touches God's substance, and denies that anything precedes or coexists with the unbegotten.
- Apology 11Eunomius of Cyzicus · ca. 360 · Eunomius argues that likeness in substance would make the Son equal and unbegotten, which the Lord's words "the Father is greater than I" exclude.
- Apology 12Eunomius of Cyzicus · ca. 360 · Eunomius says the names "Son", "offspring", and "thing made" show the Son's different substance, and that the Son did not exist before he was begotten by the Father's will.
- Apology 13Eunomius of Cyzicus · ca. 360 · Eunomius argues that to say the Son was begotten while already existing is absurd, since what exists before its begetting is unbegotten.
- Apology 14Eunomius of Cyzicus · ca. 360 · Eunomius argues that a Son begotten while already existing would be a second unbegotten, and that generation by growth or change is absurd.
- Apology 15Eunomius of Cyzicus · ca. 360 · Eunomius affirms that the Son was begotten not existing, by the Father's will, yet stands above all creatures as the one through whom all things were made.
- Apology 16Eunomius of Cyzicus · ca. 360 · Eunomius argues that "Father" and "Son" no more imply bodily begetting than God's being creator implies pre-existing matter, since words used of God and man share sound but not meaning.
- Apology 17Eunomius of Cyzicus · ca. 360 · Eunomius argues that words like "Father" and "Spirit" mean something different of God, so that calling the Son a thing made does not make him like the creatures made through him.
- Apology 18Eunomius of Cyzicus · ca. 360 · Eunomius argues that names must follow the realities, and criticizes those who call the Son begotten and made yet teach that he is like the Father in substance.
- Apology 19Eunomius of Cyzicus · ca. 360 · Eunomius answers the objection that Father and Son are alike as "light from light": if "light" signifies the substance, the begotten light differs from the unbegotten as much as begotten from unbegotten.
- Apology 20Eunomius of Cyzicus · ca. 360 · Eunomius argues that both the study of the substances and the study of their works and activities show that the Son is unlike the Father in substance, and the Spirit unlike the Son.
- Apology 21Eunomius of Cyzicus · ca. 360 · Eunomius cites Scripture to show that the Father alone is the one true God, God of the Son, while confessing the Son as God, immortal, wise, and good, caused by the Father.
- Apology 22Eunomius of Cyzicus · ca. 360 · Eunomius concludes that the Son is like the Father only in his proper sense, not in substance, and that God's activity is not a motion of his substance, as Greek philosophers held, who made the world eternal.
- Apology 23Eunomius of Cyzicus · ca. 360 · Eunomius argues that God's activity, unlike his substance, has a beginning and an end, and that God's will is the activity by which all things come to be.
- Apology 24Eunomius of Cyzicus · ca. 360 · Eunomius argues from Col 1:15–16 that the Son is the image not of the Father's substance but of his activity and will.
- Apology 25Eunomius of Cyzicus · ca. 360 · Eunomius teaches that the Holy Spirit is third in nature as well as in order, the first and greatest work of the Only-begotten, without Godhead or creative power but with power to sanctify and teach.
- Apology 26Eunomius of Cyzicus · ca. 360 · Eunomius sums up: one unbegotten God made the Son, through whom the Spirit was made; the Son is neither "of the same substance" nor "of like substance" with the Father.
- Apology 27Eunomius of Cyzicus · ca. 360 · Eunomius confesses the Son as obedient minister of the Father, incarnate, crucified, risen, and coming as judge, subject with all things to the Father, and closes by urging his hearers to judge rightly before Christ's judgment seat.
- Apology 28Eunomius of Cyzicus · ca. 360 · A closing creed-like summary: one unbegotten God who by his will made the Son, and through the Son the Holy Spirit and all things.
- On the Orthodox Faith against the Arians 0Gregory of Elvira · ca. 360-392 · The work opens with the Nicene Creed and a preface in which the author explains that he has rewritten an earlier book against the Arians to remove doubts that he confused the persons of Father and Son.
- On the Orthodox Faith against the Arians 1Gregory of Elvira · ca. 360-392 · The author warns that heretics who share much with the Catholics are the most dangerous, and argues that the removal of the word “substance” is meant to bring in the Arian teaching that the Son was made from nothing.
- On the Orthodox Faith against the Arians 2Gregory of Elvira · ca. 360-392 · The author argues that the Arians replace “of one substance” with “like” in order to make the Son a creature, and shows from Scripture that the Son, as Word and Wisdom, was eternally born of the Father and is the Creator, not a creature.
- On the Orthodox Faith against the Arians 3Gregory of Elvira · ca. 360-392 · The author answers the objection that homoousion is not in Scripture: the Arians themselves use the unscriptural “God from God, light from light,” but in a sense that makes the Son a creature, as some heretics speak of resurrection while denying the resurrection of the flesh.
- On the Orthodox Faith against the Arians 4Gregory of Elvira · ca. 360-392 · The author answers the Arian objection that God cannot be called “substance,” arguing that God’s substance is his own simple being, and that the Son, born of it, is homoousios with the Father.
- On the Orthodox Faith against the Arians 7Gregory of Elvira · ca. 360-392 · The author explains that Father and Son are two persons but one God and one substance, citing Baruch and Isaiah, and rejects both Sabellius and the Arians.
- On the Orthodox Faith against the Arians 8Gregory of Elvira · ca. 360-392 · The author answers the Arian argument that the visible and changing appearances of the Son prove a different substance from the Father’s, explaining the theophanies and the incarnation as God showing himself without change, and closes with a confession of the Trinity and of Nicaea.
- Tractate 1, section 1Gregory of Elvira · ca. 360-392 · Gregory introduces Gen 2:7 and 1:26 and states the problem raised by the Anthropomorphites, who take the bodily members ascribed to God in Scripture literally.
- Tractate 3, section 5Gregory of Elvira · ca. 360-392 · The one who spoke to Hagar is called both angel and God, showing that it was the Son, the messenger of great counsel and true God, against the Patripassians.
- Tractate 10, section 4Gregory of Elvira · ca. 360-392 · Ringworm figures heretics' endless circular questions; the victim with its ear cut off figures hearers who do not obey; the tail figures the grace of faith that drives off demons.
- Tractate 14, section 1Gregory of Elvira · ca. 360-392 · Gideon's three hundred, the Greek tau, figure the cross; his fear figures Christ's human fear in Gethsemane, against docetists; his servant figures John the Baptist, forerunner of Christ even in the underworld.
- Tractate 17, section 1Gregory of Elvira · ca. 360-392 · On Ezekiel's dry bones, Gregory defends the resurrection of the flesh against heretics who read the vision only of Israel's return from exile and who misuse 'flesh and blood will not inherit the kingdom'.
- Tractate 20, section 2Gregory of Elvira · ca. 360-392 · The Spirit came at the incarnation and again on Christ at his baptism so that, resting in Christ's flesh, he might flow from him to the baptized; Gregory lists the Spirit's works in regeneration, sanctification, orthodoxy and the gifts sent at Pentecost.
- Letter 51Gregory of Nazianzus · ca. 360–390 · Gregory defends his frank letter to Eusebius as spiritual rather than insolent, then submits to him and offers to come and help the Church against its attackers.
- Letter 53Gregory of Nazianzus · ca. 360–390 · Gregory urges Basil to be reconciled with Bishop Eusebius, who is now well disposed, and to come at once because heretics threaten the Church.
- Letter 85Gregory of Nazianzus · ca. 360–390 · Gregory the Elder commends Basil to the Church of Caesarea as the one man fit to be its bishop against the heretics, and refuses to take part if faction decides.
- Letter 87Gregory of Nazianzus · ca. 360–390 · Gregory the Elder begs Eusebius of Samosata to come to Caesarea after the death of its bishop Eusebius, to help give the Church an orthodox shepherd.
- Letter 115Gregory of Nazianzus · ca. 360–390 · The monk charges that Basil, unlike Gregory, does not openly call the Holy Spirit God; Gregory defends Basil's reserve as a prudent economy in dangerous times.
- Letter 127Gregory of Nazianzus · ca. 360–390 · Gregory consoles the exiled Eusebius of Samosata: others have their homeland and throne, but they have the city above and Christ, and God will not abandon right doctrine.
- Letter 139Gregory of Nazianzus · ca. 360–390 · The end of a letter of encouragement to the exiled Gregory of Nyssa; then a short note telling Vitalian that Gregory will write more often if he rids himself of bad company.
- Letter 175Gregory of Nazianzus · ca. 360–390 · Gregory writes to Cledonius, who looked after the Church of Nazianzus, protesting that the Apollinarians are stealing his flock and falsely claiming that he shares their views.
- Letter 177Gregory of Nazianzus · ca. 360–390 · Gregory challenges the Apollinarians' claim to have been received by the Western synod, and sets out the faith: one and the same Christ, God before the ages and at the end also man, with anathemas against those who deny Mary is Theotokos.
- Letter 179Gregory of Nazianzus · ca. 360–390 · Gregory's anathemas continue: against two Sons, against a Christ indwelt only by grace, against refusing worship to the Crucified, and against adoptionism; Christ is one, of two natures.
- Letter 181Gregory of Nazianzus · ca. 360–390 · Gregory rejects the view that Christ has put off his flesh: he will return in the body, as seen at the Transfiguration.
- Letter 183Gregory of Nazianzus · ca. 360–390 · Gregory argues that Christ assumed a complete human nature, mind included, since the whole of Adam fell and the whole must be saved; intelligible realities can coexist without crowding one another.
- Letter 185Gregory of Nazianzus · ca. 360–390 · Gregory answers the objection that two perfect things cannot coexist: the human mind, perfect in its own order, is subordinate to God, as a torch is absorbed in a bonfire.
- Letter 187Gregory of Nazianzus · ca. 360–390 · Gregory argues that the mind, which first sinned in Adam, most needed salvation and so was assumed by Christ; the Apollinarians misread “the Word became flesh”.
- Letter 189Gregory of Nazianzus · ca. 360–390 · Gregory explains that “the Word became flesh” names the whole man by a part, as Scripture often does, and means that Christ took up our condition, as he is said to have become sin and a curse.
- Letter 191Gregory of Nazianzus · ca. 360–390 · Gregory rejects the Apollinarians' expectation of a restored Judaism and their graded Trinity (great, greater, greatest), confessing Father, Son and Spirit as one in nature, essence and power.
- Letter 193Gregory of Nazianzus · ca. 360–390 · Gregory ends his first letter to Cledonius, mocking the Apollinarians' new psalms; in a second letter he declares he holds the faith of Nicaea, adding that the Holy Spirit is God.
- Letter 195Gregory of Nazianzus · ca. 360–390 · Gregory tells Cledonius to hold communion only with those who confess the Spirit as God and one Son, not two, and explains how the Apollinarians use orthodox words with a different sense.
- Letter 197Gregory of Nazianzus · ca. 360–390 · Gregory shows how the Apollinarians misread “the mind of Christ”, “he became man” and “in the likeness of men”, at times making Christ's flesh gross and carnal, at times a mere appearance.
- Letter 199Gregory of Nazianzus · ca. 360–390 · Gregory explains why Damasus condemned Vitalius's confession, and ridicules the Apollinarian slogan “not a God-bearing man but a flesh-bearing God”, as if the faith were only thirty years old.
- Letter 201Gregory of Nazianzus · ca. 360–390 · Gregory turns the Apollinarians' charge back on them: they themselves divide Christ's human and divine acts, yet accuse him of dividing the union; he insists he longs for peace.
- Letter 219Gregory of Nazianzus · ca. 360–390 · Gregory, ill and at the hot springs, asks the governor Olympius to punish the Apollinarians, who have set up a bishop of their own at Nazianzus in defiance of the imperial laws.
- Letter 257Gregory of Nazianzus · ca. 360–390 · Gregory commends George to Nectarius; then he appeals to the metropolitan bishop for help, since the Church of Nazianzus is without a bishop and the Apollinarians are active.
- Letter 301Gregory of Nazianzus · ca. 360–390 · Gregory asks that Bishop Bosporius, accused of false doctrine in a dispute over parishes, be judged fairly; the following letter to Amphilochius is unreadable in the scan.
- Letter 303Gregory of Nazianzus · ca. 360–390 · Gregory asks Nectarius of Constantinople to settle the dispute over parishes himself and not let Bishop Bosporius's orthodoxy be tried in the civil courts.
- Letter 331Gregory of Nazianzus · ca. 360–390 · Gregory complains to Nectarius that Arians, Macedonians and Eunomians trouble the Church, but worst of all the Apollinarians, whose pamphlet teaches that Christ's flesh existed in heaven before the ages.
- Letter 333Gregory of Nazianzus · ca. 360–390 · Gregory reports that Apollinarius denies Christ a human mind and makes the Godhead itself mortal, and urges Nectarius to persuade the emperor to withdraw the Apollinarians' right of assembly.
- To Constantius 4.1Hilary of Poitiers · 360 · The bishops offer the emperor their own creeds instead of the faith confessed in baptism.
- To Constantius 4.2Hilary of Poitiers · 360 · Some confess the baptismal names while emptying them of their real meaning.
- To Constantius 4.3Hilary of Poitiers · 360 · The habit of writing new creeds has produced as many faiths as wills, and so no faith at all.
- To Constantius 5.1Hilary of Poitiers · 360 · Since Nicaea the churches have done nothing but write creeds and quarrel, so that almost no one belongs to Christ.
- To Constantius 5.2Hilary of Poitiers · 360 · Hilary lists the shifting creeds of the past year, from silence about the terms to outright condemnation of ousia.
- To Constantius 5.3Hilary of Poitiers · 360 · Bishops now dispute whether the Son is wholly or partly like the Father, as if they could judge heavenly mysteries.
- To Constantius 5.4Hilary of Poitiers · 360 · The bishops make and unmake creeds month by month and devour one another.
- To Constantius 6.1Hilary of Poitiers · 360 · Writing new creeds implies that the faith of baptism was no faith at all.
- To Constantius 6.2Hilary of Poitiers · 360 · The bishops multiply creeds while refusing the gospel faith, using the name of peace and Scripture to cover unbelief.
- To Constantius 7.1Hilary of Poitiers · 360 · As sailors return to port in a storm, the church should return to the one gospel faith of baptism.
- To Constantius 7.2Hilary of Poitiers · 360 · Endless corrections of the creed end in condemnation of the faith itself.
- To Constantius 9.1Hilary of Poitiers · 360 · Every heretic claims Scripture: Marcellus, Photinus, and Sabellius misread it.
- To Constantius 9.2Hilary of Poitiers · 360 · Montanists, Manichaeans, and Marcionites likewise use Scripture without its sense.
- Against Constantius 1Hilary of Poitiers · ca. 360–361 · Hilary declares that the time for silence is over and calls the church to confess Christ even to martyrdom.
- Against Constantius 2Hilary of Poitiers · ca. 360–361 · Hilary recounts his break with Saturninus, Ursacius, and Valens, his exile after Béziers, and his long restraint.
- Against Constantius 5Hilary of Poitiers · ca. 360–361 · Constantius is a worse persecutor because he destroys the faith by favors rather than by force.
- Against Constantius 7Hilary of Poitiers · ca. 360–361 · Hilary charges Constantius with persecuting the church more cunningly than Nero, Decius, and Maximian, especially at Ariminum.
- Against Constantius 9Hilary of Poitiers · ca. 360–361 · Constantius bears Christ's name but denies the Father's witness to the Son, making Father and Son mere titles.
- Against Constantius 12Hilary of Poitiers · ca. 360–361 · Hilary reports as an eyewitness the parties at the council of Seleucia (359): homoiousians, anomoeans, and the Nicene Egyptians.
- Against Constantius 13Hilary of Poitiers · ca. 360–361 · Hilary reports the blasphemous sermon of the bishop of Antioch read at Seleucia.
- Against Constantius 14Hilary of Poitiers · ca. 360–361 · An anomoean explains to Hilary that the Son is "like the Father" by will but "unlike God" in nature.
- Against Constantius 15Hilary of Poitiers · ca. 360–361 · The condemned anomoeans won over Constantius, who forced the Eastern envoys to sign and installed heretical bishops.
- Against Constantius 16Hilary of Poitiers · ca. 360–361 · Constantius bans unscriptural words only when they guard the faith, while admitting new ones that serve heresy.
- Against Constantius 20Hilary of Poitiers · ca. 360–361 · Scripture calls man like God (Gen 1:26), but "our image" shows equality between Father and Son, not mere likeness.
- Against Constantius 23Hilary of Poitiers · ca. 360–361 · Hilary traces Constantius's shifting creeds from Antioch (341) through Serdica, Sirmium, and Ancyra, each later abandoned.
- Against Constantius 24Hilary of Poitiers · ca. 360–361 · Even if the later creeds were sound, constant revision shows bad will and abolishes the one faith.
- Against Constantius 25Hilary of Poitiers · ca. 360–361 · Constantius forced bishops to condemn homoousion, homoiousion, and even "substance", reversing their own earlier judgments.
- Against Constantius 26Hilary of Poitiers · ca. 360–361 · Constantius forcibly recovered the African bishops' written condemnation of Ursacius and Valens, but cannot erase it before God.
- Against Constantius 27Hilary of Poitiers · ca. 360–361 · Constantius's condemnations reach even the dead fathers of Nicaea and his own father Constantine; an appendix of excerpts follows.
- Tractates on the Psalms 1.8Hilary of Poitiers · ca. 360–367 · Heretics too follow ungodly counsel, measuring God by their own judgment; the blessed man does not even wish to walk in it.
- Tractates on the Psalms 14.8Hilary of Poitiers · ca. 360–367 · Pagans and heretics too practise fasting, renunciation, and virginity; these avail only when joined to the true faith in Christ.
- Tractates on the Psalms 63.5Hilary of Poitiers · ca. 360–367 · The psalm is the prayer of every saint beset by philosophers, heretics, the greedy, the pleasure-loving, and the ambitious, against whom only vigilant prayer avails.
- Tractates on the Psalms 63.7Hilary of Poitiers · ca. 360–367 · The danger is from tongues: false teachers aim their arrows at the "spotless," the newly baptized, not yet firm or instructed in the faith.
- Tractates on the Psalms 63.8Hilary of Poitiers · ca. 360–367 · Heretics and philosophers have long prepared hidden snares to undermine the faith of the simple.
- Tractates on the Psalms 63.10Hilary of Poitiers · ca. 360–367 · Against heretics: the Son is eternal with the Father, the Word and Wisdom of God, creator, lawgiver, speaker in the prophets, and the risen one who glorified the flesh.
- Tractates on the Psalms 63.11Hilary of Poitiers · ca. 360–367 · When the searchers fail, the man of deep heart exalts God; the simple teaching of the newly reborn, the "arrows of little ones," defeats false doctrines.
- Tractates on the Psalms 64.3Hilary of Poitiers · ca. 360–367 · Asceticism outside the church, of philosophers, magi, or heretics, is useless; vows of chastity and fasting are worthy only within the church, where the Spirit intercedes.
- Tractates on the Psalms 67.15Hilary of Poitiers · ca. 360–367 · Hilary lists heresies that break the church’s peace: two Gods of law and Gospel, Christ as mere man, the Son as a creature, and the Father become flesh.
- Tractates on the Psalms 67.16Hilary of Poitiers · ca. 360–367 · The “curdled mountains” are corrupted teachings, soured from the pure milk of faith; God dwells only in the one mountain of peace.
- Tractates on the Psalms 118.5.3Hilary of Poitiers · ca. 360–367 · There are ways of testimonies, commandments, law, prophets, gospels, and apostles; the psalmist asks for a law that keeps him within all of them, like the scribe who brings out things old and new.
- Tractates on the Psalms 118.11.6Hilary of Poitiers · ca. 360–367 · The psalmist rejects the moral systems of philosophers and the perverse doctrines of heretics, since nothing equals God's law.
- Tractates on the Psalms 118.15.10Hilary of Poitiers · ca. 360–367 · God despises not sinners as such, since all sin, but apostates who depart from him; sin can be pardoned through repentance, but departure condemns itself.
- Tractates on the Psalms 118.15.12Hilary of Poitiers · ca. 360–367 · Beyond sinners of the earth, who break natural law, are sinners of heaven, who fall away after receiving grace; the latter's departure is without pardon.
- Tractates on the Psalms 118.16.13Hilary of Poitiers · ca. 360–367 · The psalmist asks God for true understanding, not the empty understanding of pagans, Jews, or heretics, in order to know God's testimonies.
- Tractates on the Psalms 119.9Hilary of Poitiers · ca. 360–367 · The real distresses are the influences that drag us into sin, worldly ambition, idleness, false religion, schism, and heresy; crying to God against them is the beginning of salvation.
- Tractates on the Psalms 119.10Hilary of Poitiers · ca. 360–367 · The wicked lips are those of open unbelievers who deny providence; the deceitful tongue is that of heretics who twist Scripture under the name of religion.
- Tractates on the Psalms 121.5Hilary of Poitiers · ca. 360–367 · The church is one body through faith, love, concord, and sacrament; those who separate themselves by sin, pride, or quarrels have no share in the city whose sharing is "in the selfsame".
- Tractates on the Psalms 122.7Hilary of Poitiers · ca. 360–367 · Christians confess one God without denying that Christ is God: Scripture names Father and Son each as God and Lord, one from one, of the same substance.
- Tractates on the Psalms 122.10Hilary of Poitiers · ca. 360–367 · The faithful are hated, persecuted, and killed by the wicked, by Jews and pagans, and by heretics; they grieve for their persecutors and look to God, who alone can reverse their contempt.
- Tractates on the Psalms 124.4Hilary of Poitiers · ca. 360–367 · Those who trust in the Lord are like Zion, beholding their resurrection in Christ's; dwelling now in the church, the earthly form of the heavenly Jerusalem, they must stand firm.
- Tractates on the Psalms 137.7Hilary of Poitiers · ca. 360–367 · Confessing God's name refutes heretics who separate the God of the law from the God of the Gospel: he is the God of the patriarchs and the Father of the Only-begotten.
- Tractates on the Psalms 137.8Hilary of Poitiers · ca. 360–367 · Confessing God's mercy refutes rigorists who deny pardon to penitent sinners.
- Tractates on the Psalms 137.9Hilary of Poitiers · ca. 360–367 · Confessing God's truth refutes those who say Christ had only an apparent body; the risen Christ showed his flesh and bones.
- Tractates on the Psalms 138.45Hilary of Poitiers · ca. 360–367 · Deceitful teachers are heretics, contentious and destructive, who gather churches in vain through schism and are guilty of the souls they lose.
- Tractates on the Psalms 140.6Hilary of Poitiers · ca. 360–367 · Sinners make excuses, blaming others for their adultery or murder, and heretics labor to excuse their doctrines; the psalmist asks for a heart that needs no excuses.
- Tractates on the Psalms 146.7Hilary of Poitiers · ca. 360–367 · The psalm praises the God of Israel as Creator who provides for all creatures, refuting any division between the God of the law and of creation; the images also carry a figurative sense.
- Three Letters to Sympronianus 1.1Pacian of Barcelona · ca. 360-390 · Pacian complains that Sympronian has not said what he holds, lists the many heresies, and notes that Sympronian sides with those who reject penance.
- Three Letters to Sympronianus 1.2Pacian of Barcelona · ca. 360-390 · Pacian lists the authorities of the Montanists, asks Sympronian to state his position plainly, and says no one can be persuaded against his will.
- Three Letters to Sympronianus 1.3Pacian of Barcelona · ca. 360-390 · Pacian argues that the name Catholic was needed to distinguish the one church from the heresies and is sanctioned by Cyprian and the bishops of the whole world.
- Three Letters to Sympronianus 1.4Pacian of Barcelona · ca. 360-390 · Pacian explains that Christian is his name and Catholic his surname, and interprets Catholic as “one everywhere” or “obedience in all things.”
- Three Letters to Sympronianus 2.1Pacian of Barcelona · ca. 360-390 · Pacian promises to answer Sympronian without malice, though he finds his questions crafty, and first comments on his covering letter.
- Three Letters to Sympronianus 2.2Pacian of Barcelona · ca. 360-390 · Pacian denies that his first letter was bitter and restates his account of the name Catholic, which Sympronian himself accepts.
- Three Letters to Sympronianus 2.3Pacian of Barcelona · ca. 360-390 · Pacian rejects Sympronian’s insulting names for Cyprian’s people and presses him to admit that his sect is called Novatian.
- Three Letters to Sympronianus 2.5Pacian of Barcelona · ca. 360-390 · Pacian answers the charge that Catholics brought imperial persecution on the Novatians: Christian rulers acted on their own, as rulers in Scripture defended the righteous.
- Three Letters to Sympronianus 2.6Pacian of Barcelona · ca. 360-390 · Pacian answers Sympronian’s preference for winning over pleasing with Paul’s rejection of contentiousness.
- Three Letters to Sympronianus 2.7Pacian of Barcelona · ca. 360-390 · Pacian denies that Novatian was a martyr, recounts his schism against Cornelius from Cyprian’s letters, and argues that suffering outside the church’s peace is no martyrdom.
- Three Letters to Sympronianus 2.8Pacian of Barcelona · ca. 360-390 · Pacian warns Sympronian against Novatian’s pride, contrasting it with the intercession of Moses and Paul for sinners, and announces his treatise on penance.
- Three Letters to Sympronianus 3.1Pacian of Barcelona · ca. 360-390 · Pacian sums up the Novatian treatise (no repentance after baptism; the church cannot forgive mortal sin) and asks by what authority Novatian, so late, could teach a new gospel.
- Three Letters to Sympronianus 3.2Pacian of Barcelona · ca. 360-390 · Pacian accepts the Novatians’ definition of the church and adds the Scriptural images of the church that fit the Catholic view.
- Three Letters to Sympronianus 3.3Pacian of Barcelona · ca. 360-390 · Pacian argues that the Novatians, separated from the church, have neither its baptism nor its Spirit, and that receiving the lapsed did not make the whole church apostate, since each dies for his own sin.
- Three Letters to Sympronianus 3.4Pacian of Barcelona · ca. 360-390 · Pacian interprets the images of the church as body, temple, virgin, and spotless bride to show that heretics, not repentant sinners, are the church’s spot and wrinkle.
- Three Letters to Sympronianus 3.5Pacian of Barcelona · ca. 360-390 · Pacian shows from Cyprian’s letter to Antonianus that Novatian himself, before the schism, wrote the Roman letter allowing peace to dying lapsed Christians.
- Three Letters to Sympronianus 3.6Pacian of Barcelona · ca. 360-390 · Pacian tells how Novatus, fleeing trial at Carthage, urged the disappointed Novatian at Rome to set himself up as a rival bishop to Cornelius.
- Three Letters to Sympronianus 3.8Pacian of Barcelona · ca. 360-390 · Pacian distinguishes baptism, a free gift, from penance, a labour of the few who fall, and argues that Scripture calls the baptized to repentance.
- Three Letters to Sympronianus 3.10Pacian of Barcelona · ca. 360-390 · Pacian cites Peter’s repentance after his denial and Thomas’s confession after his doubt as examples of believers restored by repentance.
- Three Letters to Sympronianus 3.11Pacian of Barcelona · ca. 360-390 · Pacian refutes the Novatian claim that the power to bind and loose applied only to catechumens, appealing to Matt 16 and 18.
- Three Letters to Sympronianus 3.12Pacian of Barcelona · ca. 360-390 · Pacian distinguishes private forgiveness of a brother from the church’s power to loose any sin, arguing from Matt 18.
- Three Letters to Sympronianus 3.13Pacian of Barcelona · ca. 360-390 · Pacian argues that the parables of the lost sheep, coin, and son, though first spoken to tax collectors and sinners, apply to the whole church as their figure.
- Three Letters to Sympronianus 3.14Pacian of Barcelona · ca. 360-390 · Pacian applies the figures of the parables to the church: the lost sheep, coin, and son stand for the sinner who repents.
- Three Letters to Sympronianus 3.15Pacian of Barcelona · ca. 360-390 · Pacian answers that mourning for sin is not limited to martyrs and that the unforgivable sin is ascribing the Spirit’s works to the devil, so every other sin may be forgiven the penitent.
- Three Letters to Sympronianus 3.16Pacian of Barcelona · ca. 360-390 · Pacian answers the texts on the barren branch, Eli’s saying, and the “sin unto death” by arguing that they concern unrepented sins, and that God changes his sentence for those who repent.
- Three Letters to Sympronianus 3.17Pacian of Barcelona · ca. 360-390 · Pacian argues that the commands to cut off the offending hand and to remove the evil person concern those who persist in sin and lead others astray, not penitents.
- Three Letters to Sympronianus 3.18Pacian of Barcelona · ca. 360-390 · Pacian argues that Paul’s handing over of the incestuous man to Satan was for his amendment, excluded only him, and was followed by his forgiveness in 2 Corinthians.
- Three Letters to Sympronianus 3.19Pacian of Barcelona · ca. 360-390 · Pacian turns the Novatian charges of laxity back on them, pointing to the disreputable men they received, and reads “lay hands hastily on no one” as allowing reconciliation after penance.
- Three Letters to Sympronianus 3.20Pacian of Barcelona · ca. 360-390 · Pacian answers the example of Achar by asking whether the Novatians would revive the whole Mosaic penal law, and cites Christ’s mercy to sinners and Paul’s teaching on bearing one another’s burdens.
- Three Letters to Sympronianus 3.21Pacian of Barcelona · ca. 360-390 · Pacian mocks the Novatians’ claim to sinlessness, describes the church as a gentle dove and a mixed ark, and applies Paul’s words about Jannes and Mambres to them.
- Three Letters to Sympronianus 3.22Pacian of Barcelona · ca. 360-390 · Pacian calls the heretical congregation the adulterous woman and shows that Cyprian’s On the Lapsed, cited by Sympronian, concerns those who refuse to repent.
- Three Letters to Sympronianus 3.23Pacian of Barcelona · ca. 360-390 · Pacian answers that Moses did obtain mercy for Israel after the golden calf, since God relented at his prayer, though the people had not yet repented.
- Three Letters to Sympronianus 3.24Pacian of Barcelona · ca. 360-390 · Pacian argues that the saints’ intercession fails only for the unrepentant, cites Noah, Job, Daniel, Lot, and Paul, and appeals to Cyprian and to Tertullian’s catholic writing on repentance.
- Three Letters to Sympronianus 3.25Pacian of Barcelona · ca. 360-390 · Pacian develops the images of the queen’s many-coloured robe and the fruitful vine to describe the church’s diversity, and contrasts its multitude with the few Novatians.
- Three Letters to Sympronianus 3.26Pacian of Barcelona · ca. 360-390 · Pacian argues that the Catholic church, not the Novatians, has kept to the apostolic foundation, and that the great house of God keeps humble vessels as Christ keeps sinners.
- Three Letters to Sympronianus 3.27Pacian of Barcelona · ca. 360-390 · Pacian closes by urging Sympronian to join the worldwide Catholic church, citing Scripture on the multitude of God’s people, and promises a further letter.
- Titus of Bostra, Against the Manichees 1.1Titus of Bostra · ca. 360s · Titus contrasts the church’s way of clearing God of blame for sin, by blaming ourselves, with Mani’s doctrine of an eternal evil principle opposed to God.
- Titus of Bostra, Against the Manichees 1.2Titus of Bostra · ca. 360s · Mani’s second principle makes sin seem incurable, encouraging despair and robbing virtuous effort of true praise.
- Titus of Bostra, Against the Manichees 1.3Titus of Bostra · ca. 360s · The Manichees call nearly all creation evil, including wild animals, which Titus promises to show are useful.
- Titus of Bostra, Against the Manichees 1.4Titus of Bostra · ca. 360s · The Manichees infer a principle of evil from human sins and from parts of creation, and their ignorance of the visible world leads them into fictions about the invisible.
- Titus of Bostra, Against the Manichees 1.5Titus of Bostra · ca. 360s · Titus sets out his plan: first refute the two principles, then defend creation, providence, and God’s goodness despite human wrongdoing.
- Titus of Bostra, Against the Manichees 1.6Titus of Bostra · ca. 360s · Titus quotes Mani’s statement of the two opposed, unbegotten principles.
- Titus of Bostra, Against the Manichees 1.7Titus of Bostra · ca. 360s · If the two principles are separate, God is bounded by evil, contrary to the common notion that God is everywhere and uncontained.
- Titus of Bostra, Against the Manichees 1.8Titus of Bostra · ca. 360s · Separated principles need places, which either make them no longer unbegotten or add further unbegotten things.
- Titus of Bostra, Against the Manichees 1.9Titus of Bostra · ca. 360s · A boundary between the two principles would be a third unbegotten thing and raises absurd questions of place and extent.
- Titus of Bostra, Against the Manichees 1.10Titus of Bostra · ca. 360s · The comparison of the two realms to sun and shadow fails, because a shadow exists only where light is present.
- Titus of Bostra, Against the Manichees 1.11Titus of Bostra · ca. 360s · Two co-eternal beings cannot both be principles, and since both are called living, unbegotten substance, they cannot be opposite in substance.
- Titus of Bostra, Against the Manichees 1.12Titus of Bostra · ca. 360s · Since both principles have the same description, there can be no opposition or even difference between them.
- Titus of Bostra, Against the Manichees 1.13Titus of Bostra · ca. 360s · Opposition belongs to qualities, not to substances, and God, who is simple, has no qualities; two unbegotten beings cannot be opposite.
- Titus of Bostra, Against the Manichees 1.14Titus of Bostra · ca. 360s · If matter is opposite to God who is truth, it must be falsehood, yet the Manichees hold that it truly exists.
- Titus of Bostra, Against the Manichees 1.15Titus of Bostra · ca. 360s · If evil is corruption, it cannot be an eternal, incorruptible substance.
- Titus of Bostra, Against the Manichees 1.16Titus of Bostra · ca. 360s · Titus promises to show that the supposed disorder of the world is the highest order and that so-called evils are either deeds or not evil at all.
- Titus of Bostra, Against the Manichees 1.17Titus of Bostra · ca. 360s · Titus summarizes Mani’s myth of matter’s assault on the light, the swallowed power, the making of the world, and the moon that carries souls back to the good.
- Titus of Bostra, Against the Manichees 1.18Titus of Bostra · ca. 360s · Matter’s supposed disorder, growth and late uprising are incoherent whether matter is rational or irrational.
- Titus of Bostra, Against the Manichees 1.19Titus of Bostra · ca. 360s · Mani says the offspring of matter devoured one another until they saw the light; Titus replies that evil destroying itself would be good order.
- Titus of Bostra, Against the Manichees 1.20Titus of Bostra · ca. 360s · If the light stopped evil from destroying itself, the light preserved evil, which would itself be disorder.
- Titus of Bostra, Against the Manichees 1.21Titus of Bostra · ca. 360s · Mani’s book says the powers of darkness desired the light; Titus argues that desire for the good is praiseworthy, so the myth contradicts itself.
- Titus of Bostra, Against the Manichees 1.22Titus of Bostra · ca. 360s · The myth of the powers of darkness making war on a light they did not know, and the notion of a “land of the good” before creation, are self-contradictory.
- Titus of Bostra, Against the Manichees 1.23Titus of Bostra · ca. 360s · If darkness saw the light, it must share a nature with it; sight implies likeness, so the opposition of the two principles collapses.
- Titus of Bostra, Against the Manichees 1.24Titus of Bostra · ca. 360s · Matter’s seeing and loving the power of God would prove kinship with it, since sight implies likeness and desire for the good is a mark of goodness.
- Titus of Bostra, Against the Manichees 1.25Titus of Bostra · ca. 360s · That matter saw, desired, swallowed and holds the divine power proves kinship, not opposition.
- Titus of Bostra, Against the Manichees 1.26Titus of Bostra · ca. 360s · The power sent by God could not be swallowed and divided if incorporeal, and if bodily it would have been destroyed.
- Titus of Bostra, Against the Manichees 1.27Titus of Bostra · ca. 360s · It is absurd that God would give part of his own substance to be captive and to share in sin for ages to protect a land.
- Titus of Bostra, Against the Manichees 1.28Titus of Bostra · ca. 360s · Mani’s myth makes God weak and evil all-powerful, and implicates God in the sins of the captive power.
- Titus of Bostra, Against the Manichees 1.29Titus of Bostra · ca. 360s · Human sins presuppose body and soul joined in a world, so by Mani’s own myth the mixture of good and evil produced evils that matter alone never had.
- Titus of Bostra, Against the Manichees 1.30Titus of Bostra · ca. 360s · By his own myth the mixing taught matter to do visible evils, so the “incantation” awakened rather than lulled the beast.
- Titus of Bostra, Against the Manichees 1.31Titus of Bostra · ca. 360s · Whether God wished the world or was compelled, Mani’s account makes God the cause of the evils that came with the world.
- Titus of Bostra, Against the Manichees 1.32Titus of Bostra · ca. 360s · Sin lies in reason’s choice, not in desire or body; on Mani’s scheme reason belongs to the good, so sin would come from the good.
- Titus of Bostra, Against the Manichees 1.33Titus of Bostra · ca. 360s · Self-control consists in reason checking desire, so reason is responsible for both virtue and vice.
- Titus of Bostra, Against the Manichees 1.35Titus of Bostra · ca. 360s · Since the ruling part of the mind decides the moral quality of acts, Mani’s scheme would make the good the source of sin.
- Titus of Bostra, Against the Manichees 1.36Titus of Bostra · ca. 360s · If the captive power is God’s own nature held for ages in matter, the myth makes God the sufferer and matter the victor.
- Titus of Bostra, Against the Manichees 1.37Titus of Bostra · ca. 360s · On the Manichaean view salvation is God recovering his own, which makes God dependent on hope and punished by delay.
- Titus of Bostra, Against the Manichees 1.38Titus of Bostra · ca. 360s · If the powers of matter made the flesh to hold souls, the end of the world would depend on them, not on the good.
- Titus of Bostra, Against the Manichees 1.39Titus of Bostra · ca. 360s · Mani contradicts himself by making matter share in creation and by saying both that the captive power restrains matter and that its removal will ruin it.
- Titus of Bostra, Against the Manichees 1.40Titus of Bostra · ca. 360s · The doctrine that the light is slowly being freed and matter will finally be burned into a clod is incoherent and contradicted by the unchanged order of the world.
- Titus of Bostra, Against the Manichees 1.41Titus of Bostra · ca. 360s · The Manichaean teaching that sinful souls are fixed in the final clod makes God punish his own nature, and the picture of God filling the abyss with earth is absurd.
- Titus of Bostra, Against the Manichees 2.1Titus of Bostra · ca. 360s · Book 2 begins: Titus turns from refuting Mani’s myth to showing that there is one principle and that nothing is evil in substance.
- Titus of Bostra, Against the Manichees 2.2Titus of Bostra · ca. 360s · Titus states his thesis: all things are very good and each has its purpose in the whole; only human injustice is truly evil.
- Titus of Bostra, Against the Manichees 2.13Titus of Bostra · ca. 360s · Thinking of both good and evil shows natural moral knowledge, not two natures; action is decided by choice, and upbringing matters greatly.
- Titus of Bostra, Against the Manichees 2.14Titus of Bostra · ca. 360s · Titus sums up: freedom to sin is necessary for virtue, and evil exists only in action, not as a principle.
- Titus of Bostra, Against the Manichees 2.21Titus of Bostra · ca. 360s · God’s providence gives all people the same access to virtue, birth, necessities and death; the world shows variety, not inequality.
- Titus of Bostra, Against the Manichees 2.23Titus of Bostra · ca. 360s · Death, appointed for all, is good, ending the toil of the righteous and the sins of the wicked; the blame for war lies with human purpose, not with God.
- Titus of Bostra, Against the Manichees 2.24Titus of Bostra · ca. 360s · Natural disasters are God’s admonitions, like a father’s discipline or a physician’s surgery, rousing people whom prosperity makes forgetful of God.
- Titus of Bostra, Against the Manichees 2.25Titus of Bostra · ca. 360s · Calamities turn people to prayer and piety, so they serve souls and are not evils.
- Titus of Bostra, Against the Manichees 2.26Titus of Bostra · ca. 360s · By Mani’s own logic calamities that check bodily excess would be good, since they diminish matter; both prosperity and adversity come from the good God.
- Titus of Bostra, Against the Manichees 2.28Titus of Bostra · ca. 360s · When cities are destroyed in impious times, as recently under the emperor who revived idolatry, death in numbers is still natural and serves to correct the living.
- Titus of Bostra, Against the Manichees 2.30Titus of Bostra · ca. 360s · Titus turns to creation, beginning with darkness and night, which Mani takes as evidence of his realm of darkness.
- Titus of Bostra, Against the Manichees 2.31Titus of Bostra · ca. 360s · Darkness is not a substance but the absence of light, like a shadow; the sun exists at night, but darkness does not exist by day.
- Titus of Bostra, Against the Manichees 2.36Titus of Bostra · ca. 360s · Falsehood, like darkness, has no substance; the possibility of lying exists so that truth may be freely chosen.
- Titus of Bostra, Against the Manichees 2.37Titus of Bostra · ca. 360s · God, who is light and truth itself, freely and unchangeably never wills to lie; falsehood is a human invention, while darkness is a useful work of the Creator.
- Titus of Bostra, Against the Manichees 2.38Titus of Bostra · ca. 360s · Wild animals, like a master’s whip, are a necessary reminder that rouses forgetful people to fear God.
- Titus of Bostra, Against the Manichees 2.39Titus of Bostra · ca. 360s · Wild animals and Mani’s irrational evil alike cannot be evil, since evil requires knowledge, as the pardon given to the delirious shows.
- Titus of Bostra, Against the Manichees 2.43Titus of Bostra · ca. 360s · God shows some reasons for what he permits but hides most, so that people may trust him as friends trust one another, rather than demand proofs.
- Titus of Bostra, Against the Manichees 2.45Titus of Bostra · ca. 360s · Iron and fire are gifts of the Creator, found by human reason; their misuse is the fault of the user, and death itself, which they may cause, is not evil.
- Titus of Bostra, Against the Manichees 2.49Titus of Bostra · ca. 360s · Not understanding God’s governance, Mani invented a second principle and ascribed most of God’s works to evil.
- Titus of Bostra, Against the Manichees 2.50Titus of Bostra · ca. 360s · The four elements are each simple and dangerous when unmixed, so they cannot be divided between good and evil principles.
- Titus of Bostra, Against the Manichees 2.51Titus of Bostra · ca. 360s · Simple elements like fire cannot be split into good and evil parts; on Mani’s logic all would belong to evil, which ruins his own hypothesis.
- Titus of Bostra, Against the Manichees 2.52Titus of Bostra · ca. 360s · Fire’s healing and burning are not two natures but one burning power, helpful or harmful according to use.
- Titus of Bostra, Against the Manichees 2.53Titus of Bostra · ca. 360s · Assigning all four elements to evil would either make bodies incoherent or credit evil with the Creator’s wisdom.
- Titus of Bostra, Against the Manichees 2.54Titus of Bostra · ca. 360s · The sun is a kind of fire, beneficial at a distance and harmful near; being visible and bodily, it cannot be of God’s substance as Mani claims.
- Titus of Bostra, Against the Manichees 2.55Titus of Bostra · ca. 360s · Mani contradicts himself by honouring the sun while condemning the fruits of the earth that the sun nourishes.
- Titus of Bostra, Against the Manichees 2.56Titus of Bostra · ca. 360s · Titus defends rain and the fruits of the earth against Manichaean slander and accuses the Manichees of cursing their bread, rejecting childbearing, and using means to prevent or end pregnancy.
- Titus of Bostra, Against the Manichees 2.59Titus of Bostra · ca. 360s · Desire is not evil: its lawful use is blameless and voluntary abstinence is a great virtue, possible only because the opposite is possible.
- Titus of Bostra, Against the Manichees 2.60Titus of Bostra · ca. 360s · Mani’s claim that stones and wood have souls, because they make sounds, is absurd, since sound comes from bodies striking air, not from souls.
- Titus of Bostra, Against the Manichees 2.61Titus of Bostra · ca. 360s · Animals were given to humans for food and use by their Creator; Manichaean objections to slaughtering them insult the good they claim to honour.
- Titus of Bostra, Against the Manichees 2.62Titus of Bostra · ca. 360s · Animals serve humans by the Creator’s design; even the strongest or smallest may harm humans only when God permits, for his purposes.
- Titus of Bostra, Against the Manichees 2.63Titus of Bostra · ca. 360s · The harmony of heaven and earth, sun and seasons, day and night, sea and land shows one law and one Creator, not two warring principles.
- Titus of Bostra, Against the Manichees 2.65Titus of Bostra · ca. 360s · The four opposed elements are blended into harmony in every body and came into being together, proclaiming the wisdom of the one unbegotten Creator.
- Titus of Bostra, Against the Manichees 2.66Titus of Bostra · ca. 360s · Book 2 concludes: creation’s harmony leaves no room for a second principle, and God’s mixture of kindness and severity trains people toward virtue.
- Titus of Bostra, Against the Manichees 3.1Titus of Bostra · ca. 360s · Book 3 begins: Titus turns to refuting Mani from Scripture, since Mani misleads Christians by using the name of Christ and calling himself the Paraclete and an apostle of Jesus Christ.
- Titus of Bostra, Against the Manichees 3.2Titus of Bostra · ca. 360s · Mani rejects the Old Testament as from evil and keeps only parts of the New Testament, cutting out what does not suit him.
- Titus of Bostra, Against the Manichees 3.3Titus of Bostra · ca. 360s · Unlike pagans who deny the biblical histories, Mani accepts them but ascribes God’s great works to evil; Titus will show that this is irrational.
- Titus of Bostra, Against the Manichees 3.4Titus of Bostra · ca. 360s · Titus introduces a verbatim quotation from a Manichaean chapter on the creation of the first man.
- Titus of Bostra, Against the Manichees 3.5Titus of Bostra · ca. 360s · Titus quotes a Manichaean text: the rulers of matter made human bodies, beginning with Adam, to trap the souls of light.
- Titus of Bostra, Against the Manichees 3.6Titus of Bostra · ca. 360s · Mani’s myth credits ignorant matter with clever plans that defeat the good.
- Titus of Bostra, Against the Manichees 3.7Titus of Bostra · ca. 360s · By saying matter made Adam, Mani ascribes to evil the making of man, the noblest creature in the world.
- Titus of Bostra, Against the Manichees 3.8Titus of Bostra · ca. 360s · Titus reports Manichaean objections to Genesis: the commandment to Adam, the serpent as an angel of the good, God’s words in Gen 3:22, Abel’s murder and the flood.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 69Titus of Bostra · ca. 360s · Titus argues that the demons are not evil by nature but became evil by choice.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 70Titus of Bostra · ca. 360s · The demons know Christ and beg not to be sent into the abyss, which shows they are rational, not blind by nature, and not akin to the place of punishment.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 71Titus of Bostra · ca. 360s · The abyss was made later as a corrective punishment; since the demons can suffer and fear, they cannot be unbegotten.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 72Titus of Bostra · ca. 360s · Degrees of wickedness among demons show choice, not nature; Titus begins to restate the Manichaean myth of the two separated realms in order to refute it.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 73Titus of Bostra · ca. 360s · Against the Manichaean doctrine of two roots bearing good and evil fruit, Titus points to the apostles, who changed from bad to good, as proof that rational creatures act by choice.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 74Titus of Bostra · ca. 360s · Pharaoh’s requests for prayer and Nebuchadnezzar’s recognition of God show that even the worst men had some good, which refutes the idea of evil natures sprung from an evil root.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 75Titus of Bostra · ca. 360s · Nebuchadnezzar’s confession of God after the furnace shows that even the wicked can know the good; evil is not a substance but a sickness, and Satan is fallen, as Isaiah and Christ testify.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 76Titus of Bostra · ca. 360s · Scripture speaks of Satan as fallen from a former height, so he was not evil by nature; and the Manichaean myth of light snatched by darkness makes God passible and Satan impassible.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 77Titus of Bostra · ca. 360s · If the light could be changed and made forgetful of itself, it was not unbegotten; and if change is possible, God should have changed evil to good rather than allow the good to be captured.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 78Titus of Bostra · ca. 360s · Titus turns to the Manichaean treatment of the Law and the Gospels, which they cut and supplement; then, after a break in the text, he argues that no middle wall or void could separate the two principles.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 79Titus of Bostra · ca. 360s · The myth that wickedness destroyed itself and then swallowed the light contradicts its supposed unbegotten nature; after a break, Titus returns to the Manichaean rewriting of the Gospel.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 80Titus of Bostra · ca. 360s · The Manichees corrupt the Gospels worse than unbelievers who reject them; Christ cannot be known without the Law and the Prophets, as the parable of Lazarus and the Transfiguration show.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 81Titus of Bostra · ca. 360s · Christ came to fulfil the Law and cleansed his Father’s house; the Gospels begin from the Law and the Prophets, so the Manichees who reject the Law also reject the Gospel’s witness.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 82Titus of Bostra · ca. 360s · John, Luke and Paul all link the Gospel to the Law and the Prophets: Christ is David’s heir, and the God who spoke in the prophets is the Father of the Son.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 83Titus of Bostra · ca. 360s · Titus contrasts the Valentinian, Marcionite and Manichaean rejections of the Law and argues that the just and the good are one, since the Son who judges justly is the image of the Father.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 84Titus of Bostra · ca. 360s · Christ calls the Father righteous; Valentinus, Marcion and Mani attack the Law in three ways, but a Law that foretold Christ must come from one who knew God’s counsel.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 85Titus of Bostra · ca. 360s · If evil knew God’s plans to write the Law, God would be mocked; in fact the Law and Prophets foretold Christ’s birth, life, death, descent, resurrection and ascension.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 86Titus of Bostra · ca. 360s · The Law foretold Christ’s enthronement, sonship and prophetic office; its commandments against immorality, idolatry and covetousness cannot come from an evil principle.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 87Titus of Bostra · ca. 360s · By rejecting the Law, which opposes evil and idolatry, the Manichees side with evil and fall into worse polytheism than the pagans; Titus sets out a test of the Law in three steps.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 88Titus of Bostra · ca. 360s · Paul calls the Law holy and spiritual; it opposes every one of the four kinds of vice, and where it is obeyed evil loses its power.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 91Titus of Bostra · ca. 360s · The Law checks love of glory as well as love of money and honours the upright; heretics hate it because it opposes their passions. Titus begins to show that it also teaches every virtue.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 94Titus of Bostra · ca. 360s · The Father’s voice at Christ’s baptism echoes Ps 2:7, and Paul everywhere interprets the Old Testament; the apostles join Law and Gospel, while the heretics, false apostles, try to divide them.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 95Titus of Bostra · ca. 360s · Law and Gospel agree on Father, Son and Holy Spirit; the Manichees call the Old Testament harsh, citing Elisha’s bears and Elijah’s fire.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 96Titus of Bostra · ca. 360s · Paul’s blinding of Bar-Jesus and Peter’s judgement on Ananias and Sapphira show that the apostles too used severe rebukes; and the Law, like the Gospel, has examples of forgiveness after repentance.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 97Titus of Bostra · ca. 360s · David’s pardon after repentance matches Peter’s, and the Law and Prophets call all people to repentance as the Gospel does, as Nineveh shows.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 98Titus of Bostra · ca. 360s · God spared Nineveh and even Ahab at the slightest repentance; the Law is a shadow and tutor leading to Christ. Titus turns to the Manichaean claim that the human body was made by the evil one.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 99Titus of Bostra · ca. 360s · True opposites cannot coexist, yet soul and body form one harmonious person who loves and feels with the body, so they cannot come from opposite principles.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 100Titus of Bostra · ca. 360s · Soul and body share pleasure and pain and the soul sanctifies the flesh; Christ’s words on the creation of male and female and on what God has joined show the one Creator of body and soul.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 101Titus of Bostra · ca. 360s · Christ’s teaching that the maker of the outside made the inside, and his care for bodily purity, show that the body is God’s work; his own real body, crucified and buried, refutes the Manichees.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 102Titus of Bostra · ca. 360s · Christ’s baptism, hunger, weariness, crucifixion and burial prove his real body; he came in a body to free our bodies, which God made.
- Against the Manichees, Greek continuation of book 3, Lagarde p. 103Titus of Bostra · ca. 360s · Titus concludes by urging the faithful to guard their ears against false teachers who claim to be Christ, for there is one Christ, the liberator who drives out sins.
- Commentary on Ephesians 4.14Marius Victorinus · ca. 360–363 · Faith and knowledge of Christ make believers mature, no longer tossed by doctrines and human cunning, and Victorinus maps the three warnings of Psalm 1 onto heresy, wickedness, and cunning.
- Commentary on Galatians 1.8Marius Victorinus · ca. 360–363 · Anyone, Paul or even an angel, who preaches a gospel other than the one first preached is to be rejected and punished.
- Commentary on Galatians 1.15Marius Victorinus · ca. 360–363 · God revealed his Son to Paul, who consulted no one but went to Arabia and Damascus, then saw Peter, the church’s foundation, only fifteen days; Victorinus claims Paul denied James the title of apostle and treats James as the source of the Judaizing view, citing the Symmachians.
- Commentary on Philippians 3.19Marius Victorinus · ca. 360–363 · With tears Paul warns of the enemies of the cross, whom Victorinus identifies with heretics who either take Christ as a mere man crucified, or deny that he was born in the flesh or crucified; all will end in destruction.
- Tome to the Antiochenes 1Athanasius of Alexandria · 362 · The council of Alexandria (362) writes to the bishops sent to Antioch, rejoicing that many wish to return to communion and praying for one faith among all.
- Tome to the Antiochenes 3Athanasius of Alexandria · 362 · The council sets the terms for reunion at Antioch: anathematize Arianism, confess the Nicene faith, and deny that the Holy Spirit is a creature.
- Tome to the Antiochenes 5Athanasius of Alexandria · 362 · The council rejects the so-called creed of Sardica and records how those who spoke of three hypostases and those who spoke of one hypostasis explained themselves and were found to agree in the Nicene faith.
- Tome to the Antiochenes 11Athanasius of Alexandria · 362 · Paulinus of Antioch subscribes to the Tome, confessing three perfect subsistents in one Godhead, the true incarnation of the Word, and the Nicene faith.
- Oration 2.36Gregory of Nazianzus · ca. 362–383 · Teaching on the last things and above all the Trinity is most dangerous, between fusing the three and dividing them.
- Oration 2.37Gregory of Nazianzus · ca. 362–383 · Gregory names three errors about God, Sabellian fusion, Arian division, and tritheist polyarchy, and rejects all three.
- Oration 2.38Gregory of Nazianzus · ca. 362–383 · A long stretch of the oration: right teaching on the Trinity, the difficulty of teaching mixed congregations, the presumption of untrained teachers, Paul as the model pastor, the prophets' warnings against bad shepherds, the greatness of the priesthood, and the strife that disgraces the church.
- Oration 5.15Gregory of Nazianzus · ca. 362–383 · Jovian saved the army by a shameful but necessary treaty; Constantius was buried with Christian honours at Constantinople, Julian with mockery at Tarsus.
- Oration 6.10Gregory of Nazianzus · ca. 362–383 · The church of Nazianzus, long a peaceful ark amid the controversies, fell into schism last and was healed first.
- Oration 6.11Gregory of Nazianzus · ca. 362–383 · The father's party accepted the separated party's leaders in love, and the monks accepted the father's orthodoxy despite the creed he had signed; both had kept the same faith in the Trinity.
- Oration 18.5Gregory of Nazianzus · ca. 362–383 · Gregory tells how his father came from the Hypsistarian sect, a mix of pagan and Jewish practices, and gave up family and property for the truth.
- Oration 18.15Gregory of Nazianzus · ca. 362–383 · Gregory describes his father’s consistent life, his ordination, his reform of a neglected church, and his orthodox teaching on the Trinity, and alludes to a quarrel in the church that he settled.
- Oration 18.37Gregory of Nazianzus · ca. 362–383 · Gregory praises his father’s resistance to the heretics backed by the emperor, and reproaches him and Basil for forcing him into the priesthood.
- Oration 20.2Gregory of Nazianzus · ca. 362–383 · Gregory argues from the Old Testament that only the purified may approach God, sets out the doctrine of the Trinity between Sabellius and Arius, answers objections to the Son’s eternal generation, and urges purification and humility before speaking of God.
- Oration 21.12Gregory of Nazianzus · ca. 362–383 · Gregory laments the sophistical theology that entered the Church, describes Arius’s death and his followers’ errors, and praises Athanasius’s balanced teaching on the Trinity.
- Oration 21.13Gregory of Nazianzus · ca. 362–383 · Gregory tells how Athanasius opposed Arianism at Nicaea, introduces George of Cappadocia, the usurper of Alexandria, and compares Athanasius’s sufferings with Job’s.
- Oration 21.20Gregory of Nazianzus · ca. 362–383 · Gregory tells how the monks revered and protected Athanasius in hiding, while George, through bribery and the court eunuchs, spread his power over Egypt and the East.
- Oration 21.22Gregory of Nazianzus · ca. 362–383 · Gregory condemns the synods of Seleucia and Constantinople (359–360), which replaced “of the same essence” with an ambiguous “like according to the Scriptures” and forced bishops to sign it.
- Oration 21.24Gregory of Nazianzus · ca. 362–383 · Gregory laments that almost all bishops yielded to the heretical creed out of fear, need, flattery, or ignorance, and mentions the zealous monks who broke communion over it.
- Oration 21.25Gregory of Nazianzus · ca. 362–383 · Gregory tells how Athanasius’s absence left the Church defenceless, how Constantius repented on his deathbed, and how the Alexandrians killed George and paraded his body on a camel.
- Oration 22.12Gregory of Nazianzus · ca. 362–383 · Gregory proposes the worship of the one Godhead in Father, Son, and Holy Spirit as the one rule of piety, and laments that the orthodox still quarrel among themselves despite so many heresies.
- Oration 22.13Gregory of Nazianzus · ca. 362–383 · Gregory describes the new dispute over Christ, in which some divide him into two sons and others deny that he assumed a human mind, and condemns quarrels over rival bishops’ thrones.
- Oration 23.1Gregory of Nazianzus · ca. 362–383 · Gregory rejects both tritheism and an Arian view that makes the Son and Spirit creatures, sets out the Trinity as one Godhead from one timeless principle, and rejoices in the reconciliation of the orthodox before their opponents.
- Oration 25.8Gregory of Nazianzus · ca. 362–383 · Gregory surveys the heresies before Arius, the rise of Arianism and its condemnation at Nicaea, and the persecution under Valens, recounting how a presbyter was burned alive on a ship set adrift.
- Oration 25.11Gregory of Nazianzus · ca. 362–383 · Gregory turns to Hero’s own contest, recalling the death of Athanasius and the violent intrusion of an Arian successor into the see of Alexandria.
- Oration 25.12Gregory of Nazianzus · ca. 362–383 · Gregory describes the outrages committed by the Arians in Alexandria, Hero’s scourging and four years’ exile in the Oasis, and urges him to confute paganism and heresy, setting out the doctrine of Father, Son, and Spirit.
- Oration 32.5Gregory of Nazianzus · ca. 362–383 · Gregory says zeal without knowledge has split the Church into parties and multiplied rival views of Christ and the Spirit, and states the faith in one God the Father, one Son, and one Spirit.
- Oration 33.1Gregory of Nazianzus · ca. 362–383 · Gregory confronts the Arians, who boast of their numbers and wealth, and offers to refute and heal rather than threaten.
- Oration 33.3Gregory of Nazianzus · ca. 362–383 · Gregory contrasts the Arians’ violence under their emperor (assaults on worshippers, desecration of churches and virgins, torture of bishops, burning of presbyters at sea) with his own conduct.
- Oration 33.5Gregory of Nazianzus · ca. 362–383 · Gregory recalls the earlier Arian outrages against Athanasius and others (false charges, exiles, imprisonment) and a recent stoning of an aged bishop in Constantinople, while he himself pleaded for the culprits.
- Oration 33.15Gregory of Nazianzus · ca. 362–383 · Gregory contrasts the Arians’ churches and crowds with his small flock, which holds the faith of the Fathers, worshipping one Godhead in Father, Son, and Holy Spirit.
- Oration 33.17Gregory of Nazianzus · ca. 362–383 · Gregory refuses a baptism that makes the Son or Spirit a creature and appeals to the baptismal confession into the one name of Father, Son, and Holy Spirit.
- Oration 34.9Gregory of Nazianzus · ca. 362–383 · Gregory sets out the basic distinction between God, the uncreated Lord subsisting as Father, Son, and Spirit, and creation, and calls all to worship the one Godhead in three.
- Oration 35.2Gregory of Nazianzus · ca. 362–383 · The preacher describes the end of heresy as the passing of night, and compares the Arian women who rioted against the Church to Jezebel and to the Maenads of a painting.
- Oration 35.4Gregory of Nazianzus · ca. 362–383 · The preacher completes his comparison of the Arian riot to a Dionysiac procession, recounts the violence and the seizure of the sacred throne, and returns to rejoicing that peace has come.
- Oration 36.1Gregory of Nazianzus · ca. 362–383 · Gregory wonders at his people’s attachment to him, disclaims wisdom and originality, credits Bishop Alexander, rejects flattering, theatrical clergy, and recalls his reluctance when the people set him on the episcopal throne.
- Oration 37.13Gregory of Nazianzus · ca. 362–383 · “To whom it is given” does not mean fixed natures, as some heretics teach: aptitude must be called forth by choice, yet even good willing is God's gift, so both our freedom and God's mercy are needed.
- Oration 37.15Gregory of Nazianzus · ca. 362–383 · Gregory rejects the idea that souls lived a former life that determines their lot, and explains “to whom it is given” as “to those who are worthy”, who both receive from God and contribute themselves.
- Oration 37.17Gregory of Nazianzus · ca. 362–383 · Gregory urges the eunuchs to be chaste towards the Godhead: to call the Son or the Spirit a creature dishonours the whole Trinity, which, like one pearl, is damaged as a whole if any part is.
- Oration 37.19Gregory of Nazianzus · ca. 362–383 · Idolatry is called adultery; Gregory rebukes the eunuchs for joining the impious doctrine and calls them to manliness.
- Oration 37.22Gregory of Nazianzus · ca. 362–383 · Gregory calls for cutting off the passions of soul as well as body, Arian and Sabellian errors alike, and appeals to those in power to protect sound doctrine and the persecuted.
- Oration 38.14Gregory of Nazianzus · ca. 362–383 · Those who belittle Christ for his humility charge God with his own kindness: the good shepherd, the woman seeking the coin, the one who washes feet and eats with tax collectors.
- Oration 38.15Gregory of Nazianzus · ca. 362–383 · Christ was sent as man and as God by the Father's good pleasure, gave himself up and rose by his own authority; Gregory rebukes those who deny his Godhead and calls all to worship at Bethlehem with Magi, shepherds and angels.
- Oration 39.10Gregory of Nazianzus · ca. 362–383 · Both Sabellius' merging and Arius' division of God are to be rejected as equally impious.
- Oration 39.13Gregory of Nazianzus · ca. 362–383 · God made man to worship him on earth and, when man fell, became man without ceasing to be God, deceiving the deceiver; Christ's baptism teaches reverence for purification, humility before the church's ministers, and patience before teaching.
- Oration 39.18Gregory of Nazianzus · ca. 362–383 · Against the Novatianists, Gregory defends the readmission of the repentant, citing David, Peter, the Corinthian offender, and Paul's permission for young widows to remarry.
- Oration 39.19Gregory of Nazianzus · ca. 362–383 · Gregory rejects the Novatianist refusal to readmit the repentant, warns of the final baptism of fire, and ends with the hope that the baptized will become perfect lights before the Trinity.
- Oration 40.42Gregory of Nazianzus · ca. 362–383 · Gregory answers those who fear that calling the Son “begotten” makes God suffer: he fears instead that calling the Son or Spirit a creature divides God.
- Oration 40.43Gregory of Nazianzus · ca. 362–383 · To subordinate the Son to the Father and the Spirit to the Son insults God; the Father is “greater” only as cause, not in nature; Gregory offers to bear the controversy himself while the baptized keep the unity of the three.
- Oration 40.44Gregory of Nazianzus · ca. 362–383 · Gregory declares that he baptizes only in the faith of the undivided Trinity; those who will not accept the full Godhead of the three must seek another baptizer.
- Oration 41.6Gregory of Nazianzus · ca. 362–383 · Those who call the Spirit a creature are wicked servants; those who call him God are lofty but must speak prudently to the weak, who may confess the Spirit's nature in other words.
- Oration 41.8Gregory of Nazianzus · ca. 362–383 · Gregory appeals to the ascetics who are sound on the Son but not on the Spirit to confess the Trinity as one Godhead or nature; he admires their life and would accept any loss to have them glorify the Trinity with him.
- Oration 41.9Gregory of Nazianzus · ca. 362–383 · Of the others, who are spiritually dead and quarrel among themselves though agreeing in doctrine, Gregory will not speak.
- Oration 42.4Gregory of Nazianzus · ca. 362–383 · God removed Julian by the Persians; the Arian Valens, a false Christian, was worse; but the church came through; Gregory recalls how small and poor the orthodox flock at Constantinople once was.
- Oration 42.6Gregory of Nazianzus · ca. 362–383 · Gregory prophesies that his once tiny flock, revived like Ezekiel's dry bones, will grow further, and warns those who divide the Godhead that their power is a shadow.
- Oration 42.7Gregory of Nazianzus · ca. 362–383 · God promises to enlarge his people; Gregory tells the Arians, proud of their buildings and numbers, that a faithful few in the open air are worth more to God than many who deny the Godhead.
- Oration 42.8Gregory of Nazianzus · ca. 362–383 · God values the saved and pure doctrine above numbers and buildings; in prophetic style Gregory has God promise to give the churches back to those who confess the Son and the Spirit.
- Oration 42.13Gregory of Nazianzus · ca. 362–383 · Gregory's opponents have been quieted because he fought for Christ in Christ's way, without insults and without compromising the truth; he commends the same balance to all pastors.
- Oration 42.17Gregory of Nazianzus · ca. 362–383 · Gregory accepts the terms unbegotten, begotten and proceeding, but rejects calling any of the three a creature, still less an instrument made for our sake.
- Oration 42.18Gregory of Nazianzus · ca. 362–383 · Gregory will not argue from texts or resolve difficulties now; he submits his conduct at Constantinople to the bishops' judgment, claiming, like Samuel, that he has kept his priesthood pure and sought no power.
- Oration 42.21Gregory of Nazianzus · ca. 362–383 · Gregory laments the factions that divide East and West, compares church parties to circus factions, answers those who blame him for not taking revenge on the Arians and for lacking episcopal pomp, and asks for a successor who will please the many.
- Oration 43.30Gregory of Nazianzus · ca. 362–383 · When the Arian emperor Valens attacked the church, Basil, at Gregory's urging, returned from Pontus, reconciled with his bishop, and led the defence of the faith in the Trinity.
- Oration 43.41Gregory of Nazianzus · ca. 362–383 · Basil looked beyond his own church to the whole church, divided by errors and ravaged like the vine of Ps 80, and resolved to act for the common good.
- Oration 43.43Gregory of Nazianzus · ca. 362–383 · Basil defended the faith by writings and by action, visiting, admonishing and organizing like Bezalel; the emperor Valens, like the returning unclean spirit, attacked again, and, unlike Xerxes, blasphemed against heaven itself.
- Oration 43.46Gregory of Nazianzus · ca. 362–383 · Valens' first persecution brought exiles, confiscations, the expulsion of the orthodox from the churches and violence against clergy and virgins.
- Oration 43.47Gregory of Nazianzus · ca. 362–383 · Valens' attack broke against Basil and Caesarea; Gregory recounts Basil's interview with the prefect Modestus, in which Basil refused to worship a creature, being himself bidden to become god.
- Tractates 1.1.3Zeno of Verona · ca. 362-380 · Zeno argues that faith cannot belong to the theological treatise, since treatises multiply rival faiths, whereas the one ancient faith is older and greater than the law.
- Tractates 1.1.4Zeno of Verona · ca. 362-380 · Zeno asks whether faith consists in teaching or believing, laments a faith built of arguments and factions, and warns against curious disputation.
- Tractates 1.2.6Zeno of Verona · ca. 362-380 · Zeno concludes that Christianity rests chiefly on love, citing Judas and 1 Corinthians 13.
- Tractates 1.7.1Zeno of Verona · ca. 362-380 · Zeno begins a sermon on Psalm 131 by rebuking the Greek philosophers, whose curious arguments about God have passed into the church.
- Tractates 1.15.1Zeno of Verona · ca. 362-380 · Zeno argues from Psalm 50 that the speaker who defers to 'the Most High' is the Son, refuting Jews and Arians who deny that the Son is God.
- Tractates 2.1.1Zeno of Verona · ca. 362-380 · Zeno answers those who deny the Son's equality with the Father from 'Let us make man in our image', which shows one work and one image of both.
- Tractates 2.1.2Zeno of Verona · ca. 362-380 · Zeno answers that the Son who executes the Father's word is not inferior, since Father and Son are in each other with the Holy Spirit.
- Tractates 2.2.1Zeno of Verona · ca. 362-380 · Zeno refutes the view that matter is eternal and teaches that God alone is the principle, the Father begetting the Son with the Spirit in one co-eternity, illustrated by two seas joined by a strait.
- Tractates 2.4.1Zeno of Verona · ca. 362-380 · Zeno teaches that the Son came forth from the Father's mouth to create the world, equal to the Father in all things.
- Tractates 2.6.1Zeno of Verona · ca. 362-380 · Zeno explains that Scripture speaks of Christ sometimes as pure God and sometimes as God joined with the man he assumed, giving texts of each kind.
- Tractates 2.6.4Zeno of Verona · ca. 362-380 · Zeno concludes that the Son's subjection to the Father is one of love, not inferiority, since Father and Son share one kingdom, substance and majesty.
- Tractates 2.7.1Zeno of Verona · ca. 362-380 · Zeno names three errors about Christ, the Photinian, the Arian and the Jewish, and answers by Christ's two births, eternal from the Father and in time from Mary.
- Tractates 2.7.3Zeno of Verona · ca. 362-380 · Zeno argues against placing time between Father and Son and gives prophecies of the incarnation, the virgin birth and the forerunner.
- Tractates 2.77.1Zeno of Verona · ca. 362-380 · Zeno introduces a sermon not about the saints of the Easter readings but about Christ, whom his own people dispute, to be defended by Scripture alone.
- Against Eunomius 1.1Basil of Caesarea · ca. 364 · Basil explains why he writes, names Aetius and Eunomius as the authors of the teaching that the Son is unlike the Father in essence, and exposes Eunomius's pose of writing an 'apology' when no accusers or court can be named.
- Against Eunomius 1.4Basil of Caesarea · ca. 364 · Basil exposes how Eunomius praises the Fathers' creed and then 'corrects' it, mocks his proof that God is unbegotten, argues that 'Father' is the better name, and begins his account of conceptualization (epinoia).
- Against Eunomius 1.8Basil of Caesarea · ca. 364 · Basil exposes Eunomius's claim that calling 'unbegotten' God's essence is a debt of piety, showing that the same logic would make every divine name mean the same thing and would apply equally to the Son.
- Against Eunomius 1.9Basil of Caesarea · ca. 364 · Basil traces Eunomius's argument about privation to Aristotle's Categories and shows that 'unbegotten' belongs with 'incorruptible,' 'invisible,' and 'immortal,' so that his reasoning would prove too much.
- Against Eunomius 1.10Basil of Caesarea · ca. 364 · Basil explains that no single name expresses God's nature; some names affirm what belongs to God and others deny what does not.
- Against Eunomius 1.11Basil of Caesarea · ca. 364 · Basil answers Eunomius's argument by elimination that God is 'unbegotten essence,' granting that God's essence is unbegotten but denying that 'unbegotten' is the essence.
- Against Eunomius 1.12Basil of Caesarea · ca. 364 · Basil rebukes the claim to know God's essence, citing David, Isaiah, and Paul, and challenges the Eunomians to say what even the essence of the earth is.
- Against Eunomius 1.13Basil of Caesarea · ca. 364 · Basil notes that Moses did not inquire into the essence of the earth and that God did not reveal even his name to the patriarchs, so that claiming to know God's essence is the height of conceit.
- Against Eunomius 1.14Basil of Caesarea · ca. 364 · Basil argues that God's essence is known only to the Son and the Spirit, that we know God from his activities, and that reading the biblical images of God literally leads to absurd notions of his essence.
- Against Eunomius 1.15Basil of Caesarea · ca. 364 · Basil argues that 'unbegotten' answers how God is, not what he is, using Luke's genealogy, which names origins rather than essences.
- Against Eunomius 1.16Basil of Caesarea · ca. 364 · Basil explains 'unbegotten' as the mind's recognition that God's life has no beginning, and exposes Eunomius's use of the word to deny that the Father begets a Son who shares his nature.
- Against Eunomius 1.17Basil of Caesarea · ca. 364 · Basil shows that if the Father has no comparison or fellowship with the Son, Christ's words that whoever sees him sees the Father would be false.
- Against Eunomius 1.18Basil of Caesarea · ca. 364 · Basil shows that Eunomius's denial of all comparison between Father and Son overturns the scriptural titles of the Son as seal, image, form of God, radiance, and stamp.
- Against Eunomius 1.19Basil of Caesarea · ca. 364 · Basil quotes Eunomius's denial that Father and Son share a common essence and explains the sense in which the church does confess one essence and one Godhead with distinct properties.
- Against Eunomius 1.20Basil of Caesarea · ca. 364 · Basil distinguishes natural order, such as that of a cause to what comes from it, from order by design, and grants that the Father is prior to the Son as cause but not in nature or time.
- Against Eunomius 1.21Basil of Caesarea · ca. 364 · Basil refutes Eunomius's definition of time as a motion of the stars, citing the days before the stars were made and the day the sun stood still, and defines time as the interval coextensive with the world.
- Against Eunomius 1.22Basil of Caesarea · ca. 364 · Basil quotes Eunomius's argument that because God is simple the Son cannot be like him, and asks why the Son, who is equally simple, cannot be like the Father.
- Against Eunomius 1.23Basil of Caesarea · ca. 364 · Basil argues that since the Son, like the Father, is incorporeal and formless, it is pious to compare them.
- Against Eunomius 1.24Basil of Caesarea · ca. 364 · Basil argues that the Jews drew the right inference that calling God Father means equality, and shows that Eunomius's view of 'Father' as an activity contradicts his claim that the Father is greater.
- Against Eunomius 1.25Basil of Caesarea · ca. 364 · Basil argues that 'the Father is greater' in John 14:28 refers to the Father as cause and origin of the Son, not to a difference in power, dignity, size, or essence.
- Against Eunomius 1.26Basil of Caesarea · ca. 364 · Basil exposes the contradiction of calling the Father both 'greater' and 'incomparable,' and argues that belittling the Son removes the knowledge of the Father himself.
- Against Eunomius 1.27Basil of Caesarea · ca. 364 · Basil concludes Book 1: if the Father is incomparable, the Son would be no different from creatures, contrary to his words 'I and the Father are one,' and Eunomius's argument refutes itself.
- Against Eunomius 2.1Basil of Caesarea · ca. 364 · Basil introduces Book 2 by quoting Eunomius's claim that the saints call the Son 'offspring' and 'thing made,' and proposes to test every claim against the teaching of the Spirit in Scripture.
- Against Eunomius 2.2Basil of Caesarea · ca. 364 · Basil denies that any saint called the Son a 'thing made,' and argues that Acts 2:36 ('God made him Lord and Christ') speaks of the incarnate Christ's authority, not of his coming into being.
- Against Eunomius 2.4Basil of Caesarea · ca. 364 · Basil argues from the names Peter and Paul that names signify distinctive features, not essences, so a difference of names cannot prove a difference of essence between Father and Son.
- Against Eunomius 2.6Basil of Caesarea · ca. 364 · Basil exposes Eunomius's selective concern about bodily notions of begetting, and argues that 'offspring' is a name never given to the Son in Scripture, which uses 'Son', as the Septuagint translators kept even Hebrew names untranslated out of reverence.
- Against Eunomius 2.8Basil of Caesarea · ca. 364 · Basil argues that Scripture calls the Lord 'Son' but never 'offspring,' a word used of unformed miscarriages, crops, and the 'offspring of vipers.'
- Against Eunomius 2.9Basil of Caesarea · ca. 364 · Basil argues that 'offspring' is a relative term, like 'son' or 'friend,' which indicates a relation, not an essence.
- Against Eunomius 2.10Basil of Caesarea · ca. 364 · Basil shows that if 'offspring' named an essence, all offspring would share one essence and the Son would be the essence of the Father himself.
- Against Eunomius 2.11Basil of Caesarea · ca. 364 · Basil exposes the sophism in Eunomius's claim that the Son's essence 'was not before its own constitution,' showing that it implies the Son came from nothing and the Father became Father later.
- Against Eunomius 2.12Basil of Caesarea · ca. 364 · Basil argues that God is eternally Father, so the Son eternally exists, with nothing between them; the Father is prior only as cause.
- Against Eunomius 2.13Basil of Caesarea · ca. 364 · Basil argues that any interval between Father and Son would make the Son younger than an age or a time, contradicting Scripture that all things, the ages included, came to be through him.
- Against Eunomius 2.14Basil of Caesarea · ca. 364 · Basil answers Eunomius's dilemma ('God begot the Son either when he was or when he was not') from John 1:1: the Word 'was' in the beginning, beyond which nothing can be conceived, and John's prologue proclaims his eternal begetting.
- Against Eunomius 2.16Basil of Caesarea · ca. 364 · Basil argues that the mind cannot think beyond the Son, the light of the soul, and offers images of an impassible, timeless begetting: radiance from light, a seal's impression, thoughts arising with the mind.
- Against Eunomius 2.17Basil of Caesarea · ca. 364 · Basil answers Eunomius's claim that a Son who 'was' before his begetting would be unbegotten: the Son is eternally begotten, and 'eternal' and 'unbegotten' are different notions.
- Against Eunomius 2.18Basil of Caesarea · ca. 364 · Basil answers Eunomius's claim that the Son was begotten 'not being' by showing that the One who named himself 'He who is' at the burning bush was the Son, called in Scripture both angel and God.
- Against Eunomius 2.19Basil of Caesarea · ca. 364 · Basil denounces calling the Son 'not being,' a phrase Scripture uses of idols, and shows that the 'superiority' Eunomius grants the Son over his works does not imply a difference of essence from creatures.
- Against Eunomius 2.20Basil of Caesarea · ca. 364 · Basil rejects Eunomius's redefinition of 'Only-Begotten' as 'begotten and created by the only one,' briefly treats Prov 8:22 ('The Lord created me,' rendered by other translators 'acquired me'), and shows the absurd consequences of calling the Son a mere minister.
- Against Eunomius 2.22Basil of Caesarea · ca. 364 · Basil answers Eunomius's warning against a 'human' begetting: faith in Father and Son, into whom Christians are baptized, is the heart of the Gospel, and the names indicate a relation, not bodily passion.
- Against Eunomius 2.23Basil of Caesarea · ca. 364 · Basil argues that the names Father and Son, applied to God, point to the impassible cause, and that Christ himself transfers the name 'Father' from human beings to God.
- Against Eunomius 2.24Basil of Caesarea · ca. 364 · Basil argues that even if 'Father' were taken figuratively, Scripture's language of begetting points to kinship of nature, not passion; the manner of the begetting is ineffable but must be believed; and Eunomius contradicts himself about names and essences.
- Against Eunomius 2.25Basil of Caesarea · ca. 364 · Basil quotes Eunomius's dilemma about the Father and Son as 'light' and shows that the opposition he posits between unbegotten and begotten admits no common ground.
- Against Eunomius 2.26Basil of Caesarea · ca. 364 · Basil shows that Eunomius's reasoning would make the Son's 'light' the opposite of light, that is, darkness, and exposes the logical fallacy that consequents of contraries must themselves be contraries.
- Against Eunomius 2.27Basil of Caesarea · ca. 364 · Basil argues that Eunomius's formula would deny that the Son is light, life, and power, contrary to Scripture, and explains that darkness, death, and weakness belong to the powers that fell away by choice, not to any essence.
- Against Eunomius 2.28Basil of Caesarea · ca. 364 · Basil argues that 'unbegotten' and 'begotten' are distinguishing properties of Father and Son within one essence, not opposed essences, so that the one Godhead is known as Father and Son without contrariety.
- Against Eunomius 2.29Basil of Caesarea · ca. 364 · Basil answers the charge that God would be composite unless 'light' and 'unbegotten' were identical: God is wholly light, life, and goodness, and 'unbegotten' indicates a property, as do the other divine names.
- Against Eunomius 2.30Basil of Caesarea · ca. 364 · Basil rebuts Eunomius's claim that a 'law of nature' separates the Son's essence from the Father's, arguing that natural law, if anything, makes the offspring akin to the begetter.
- Against Eunomius 2.31Basil of Caesarea · ca. 364 · Basil shows that Eunomius contradicts himself by calling the Father's essence 'free of all laws' and yet bound by a 'law of nature,' and turns his chain of dignity, activity, and image into a proof that the Son is the image of the Father's essence.
- Against Eunomius 2.32Basil of Caesarea · ca. 364 · Basil argues that works reveal a maker's power, not his essence, and that if divine power and essence coincide, Eunomius's argument from works proves the likeness, not the unlikeness, of Father, Son, and Spirit.
- Against Eunomius 2.33Basil of Caesarea · ca. 364 · Basil denounces Eunomius as the first to call the Holy Spirit a 'work,' a blasphemy he uses to argue the Son's inferiority.
- Against Eunomius 2.34Basil of Caesarea · ca. 364 · Basil concludes Book 2: making the Spirit a creature of the Son alone separates the Spirit from God and lowers the Son, contrary to Scripture, which calls the Spirit both God's and Christ's.
- Against Eunomius 3.1Basil of Caesarea · ca. 364 · Basil opens Book 3: Eunomius claims the saints taught that the Spirit is third in dignity and order and infers on his own that he is third in nature; Basil answers that rank does not imply a different nature, as the ranks of angels show.
- Against Eunomius 3.4Basil of Caesarea · ca. 364 · Basil turns from the Spirit's names to his activities: the Spirit makes the heavenly powers firm, perfects human beings, sends the Lord, and fills all things.
- Against Eunomius 3.6Basil of Caesarea · ca. 364 · Basil answers Eunomius's dilemma (creature, offspring, or unbegotten) by confessing that the manner of the Spirit's being is beyond our knowledge, while giving him the names Scripture gives; he then explains that Amos 4:13 speaks of wind and John 1:3 does not number the Spirit among created things.
- Hexaemeron 2.2Basil of Caesarea · ca. 370 · Basil rejects the view that "invisible and unformed" means an eternal, uncreated matter: God created matter together with form.
- Hexaemeron 2.4Basil of Caesarea · ca. 370 · Darkness over the abyss is not an evil power opposed to God, as Marcionites, Valentinians, and Manichees claim; evil is not a substance but the soul's falling away from the good.
- Hexaemeron 5.5Basil of Caesarea · ca. 370 · The earth brings forth according to kind; smutted wheat is a disease and darnel a distinct kind, an image of heretics; the first growth was perfect, before the curse.
- Hexaemeron 8.1Basil of Caesarea · ca. 370 · The earth brings forth living souls not from a soul within it, as the Manichees say, but by God's gift; land animals have a fuller soul-life than fish.
- Hexaemeron 9.6Basil of Caesarea · ca. 370 · Faith overcomes wild beasts; turning to man, Basil argues from "Let us make man in our image" that God spoke to his Son, the one image of the Father, against Jewish and Anomoean interpretations.
- Homilies 16.1Basil of Caesarea · ca. 363-378 · Expounding John 1:1, Basil shows that the Word's “beginning” has no beginning before it and that the fourfold “was” refutes the Arian “there was when he was not,” while “Word” and “with God” exclude both passion in the begetting and Sabellian confusion.
- Homilies 23.4Basil of Caesarea · ca. 363-378 · The hirelings are those who lead for their own profit, then and now; Basil condemns schism over Christ's words and turns to the heretics' use of “I know my own and my own know me.”
- Homilies 24.1Basil of Caesarea · ca. 363-378 · The Sabellians renew Judaism by making Father and Son one person, the Anomoeans renew paganism by worshiping a created Son; Christ's own words show two persons and one nature.
- Homilies 24.4Basil of Caesarea · ca. 363-378 · One essence without two gods: the Son is the Father's perfect image and radiance; the Spirit is a distinct person, inseparable from Father and Son, ranked with them in baptism, and not a creature, as the Pneumatomachians' sophisms claim.
- Against Auxentius 0Hilary of Poitiers · 364–365 · Hilary greets the bishops and peoples who hold the faith of the fathers against Arianism.
- Against Auxentius 1Hilary of Poitiers · 364–365 · True peace is Christ's; the Arian bishops' "peace" is a unity of impiety.
- Against Auxentius 2Hilary of Poitiers · 364–365 · Whoever denies the Christ of the apostles is antichrist, even under the appearance of preaching him.
- Against Auxentius 5Hilary of Poitiers · 364–365 · Hilary sees the age of antichrist in the Arian disputes, carried on by Valens, Ursacius, Auxentius, Germinius, and Gaius.
- Against Auxentius 6Hilary of Poitiers · 364–365 · The Arians give Christ titles that also fit angels and men while denying that he is true God; the people, hearing the words, believe rightly.
- Against Auxentius 7Hilary of Poitiers · 364–365 · Hilary recounts the hearing at Milan before imperial officials, where Auxentius professed orthodoxy and then gave an evasive written creed.
- Against Auxentius 8Hilary of Poitiers · 364–365 · Hilary analyzes how Auxentius's written creed attaches "true" to "Son" rather than to "God" and keeps the one divinity in the Father alone.
- Against Auxentius 9Hilary of Poitiers · 364–365 · Auxentius was believed orthodox, the emperor took communion with him, and Hilary was ordered to leave Milan.
- Against Auxentius 10Hilary of Poitiers · 364–365 · Hilary invites the readers to judge Auxentius's written creed against his spoken profession.
- Against Auxentius 11Hilary of Poitiers · 364–365 · Auxentius grants Christ only titles that Scripture also gives to men, Israel, and even the devil, while denying his true deity.
- Against Auxentius 12Hilary of Poitiers · 364–365 · Hilary urges the faithful to leave Auxentius and the church buildings he holds, preferring the wilderness to communion with antichrist.
- Against Auxentius 13Hilary of Poitiers · 364–365 · Auxentius's letter to the emperors: his accusers Hilary and Eusebius were deposed and have no standing.
- Against Auxentius 15Hilary of Poitiers · 364–365 · Auxentius denies teaching two gods, appeals to the council of Ariminum, and accuses Hilary and Eusebius of schism.
- Against Parmenian the Donatist 1.2Optatus of Milevis · ca. 366–385 · Had Christ's peace not been broken by schism, the Donatists would not be acting like the false prophets of Ezekiel, rebaptizing the faithful and destroying souls.
- Against Parmenian the Donatist 1.3Optatus of Milevis · ca. 366–385 · Optatus justifies calling the Donatists brothers from Isaiah: they share one spiritual birth, as Ham remained Noah's sons' brother though he sinned.
- Against Parmenian the Donatist 1.5Optatus of Milevis · ca. 366–385 · Optatus sorts Parmenian's treatise into what favors the Catholics, what favors both sides, and what is mistaken, and argues that Parmenian's own praise of the single flood and single circumcision tells against Donatist rebaptism.
- Against Parmenian the Donatist 1.9Optatus of Milevis · ca. 366–385 · Optatus objects that Parmenian padded his treatise with long-dead heretics, already refuted by earlier Catholic writers, because he had no real charge against the Catholics.
- Against Parmenian the Donatist 1.10Optatus of Milevis · ca. 366–385 · Optatus agrees that heretics lack the church's endowments, being outside the one bride of the Song of Songs, but argues that Parmenian, by joining schismatics to heretics, condemned his own party, since the Donatists are the ones who broke away from Caecilian.
- Against Parmenian the Donatist 1.11Optatus of Milevis · ca. 366–385 · The Catholic Church is constituted by true understanding, one sacrament and unity of minds, while schism arises from envy and quarrels, yet schismatics can only repeat what they learned within the church.
- Against Parmenian the Donatist 1.12Optatus of Milevis · ca. 366–385 · Heretics, who have abandoned the true creed, alone have false baptisms; schismatics like the Donatists still hold the true sacraments they took with them from the church.
- Against Parmenian the Donatist 1.15Optatus of Milevis · ca. 366–385 · Optatus announces that he will trace the schism to its root: the traitor bishops who ordained Maiorinus at Carthage against Caecilian and so went out from the church that is one throughout the world.
- Against Parmenian the Donatist 1.28Optatus of Milevis · ca. 366–385 · Optatus concludes Book 1: the charges of handing over and schism that Parmenian threw at the Catholics fall back on his own predecessors.
- Against Parmenian the Donatist 2.4Optatus of Milevis · ca. 366–385 · The Donatist bishops at Rome, a line of Africans beginning with Victor of Garba who met in a cave outside the city, cannot claim Peter's chair or even enter the apostles' shrines.
- Against Parmenian the Donatist 2.8Optatus of Milevis · ca. 366–385 · The fountain and the seal (the Catholic creed) are endowments that heretics lack; but Parmenian's sixth endowment, the navel of Song 7:2 taken as the altar, is not an endowment at all.
- Against Parmenian the Donatist 3.10Optatus of Milevis · ca. 366–385 · The Donatist party is the ruinous whitewashed wall of Ezekiel 13, built by false prophets who cry "Peace" without peace; the measures under Ursacius, Gregory and Macarius were the storm, rain and stones God threatened against it.
- Against Parmenian the Donatist 4.5Optatus of Milevis · ca. 366–385 · The Donatist bishops, who sit and teach, slander the Catholics in sermons and forbid their people even to greet them, misapplying texts meant for heretics such as Marcion, Praxeas, Valentinus, Arius and Photinus.
- Against Parmenian the Donatist 4.6Optatus of Milevis · ca. 366–385 · The thief of Psalm 50 is the devil, whom the Donatists help when, by exorcizing and rebaptizing Catholics, they drive out God who dwells in them and leave them empty for the unclean spirit.
- Against Parmenian the Donatist 4.8Optatus of Milevis · ca. 366–385 · Wisdom's saying about the sons of adulterers, if taken figuratively, applies to heretics like Valentinus who corrupt the faith about Christ's flesh, not to schismatics.
- Against Parmenian the Donatist 5.1Optatus of Milevis · ca. 366–385 · Optatus begins Book 5 on baptism: Parmenian's own figures of the single flood and single circumcision show that baptism, made holy by the Trinity and not by the minister, cannot be repeated.
- Against Parmenian the Donatist 6.8Optatus of Milevis · ca. 366–385 · Those whom the Donatists win over become in turn their decoys, like the dead and caged birds a fowler uses to lure living ones into the trap.
- Against Parmenian the Donatist 7.5Optatus of Milevis · ca. 366–385 · Parmenian likened the Donatists to Moses and the Catholics to his opponents Jannes and Jambres, but the order is the reverse: the Catholic Church came first, and the Donatist founders, once salt of the earth, lost their savor by schism.
- Commentary on 1 Corinthians 1:1Ambrosiaster · ca. 366–384 · Paul calls himself an apostle by God's will to mark himself off from false teachers and to distinguish the Son from the Father.
- Commentary on 1 Corinthians 1:2Ambrosiaster · ca. 366–384 · Paul greets the Corinthians as sanctified though some had been misled by false apostles who, like Marcion and Mani, denied the real crucifixion and the resurrection of the flesh.
- Commentary on 1 Corinthians 1:13Ambrosiaster · ca. 366–384 · Factions named after men divide Christ, as the heretical sects of Ambrosiaster's day do by claiming parts of the one God-man.
- Commentary on 1 Corinthians 1:14–16Ambrosiaster · ca. 366–384 · Paul's thanks that he baptized few show that baptism's grace belongs to Christ, not the baptizer, against the Novatians and Donatists.
- Commentary on 1 Corinthians 1:17Ambrosiaster · ca. 366–384 · Preaching ranks above baptizing, and preaching Christ in worldly eloquence empties the cross, as the false apostles did by denying the incarnation and resurrection.
- Commentary on 1 Corinthians 2:1–2Ambrosiaster · ca. 366–384 · Paul preached Christ crucified in plain speech, unlike the eloquent heretics who denied the virgin birth and real crucifixion.
- Commentary on 1 Corinthians 3:11Ambrosiaster · ca. 366–384 · Even heretics build on Christ's name, using it to make their errors acceptable.
- Commentary on 1 Corinthians 3:18Ambrosiaster · ca. 366–384 · To be wise one must accept being called foolish by the world, believing the incarnation which the false apostles denied.
- Commentary on 1 Corinthians 4:10Ambrosiaster · ca. 366–384 · The Corinthians' 'wisdom' resembles that of Marcion and Photinus; Paul's ironic praise inverts what he means.
- Commentary on 1 Corinthians 6:18Ambrosiaster · ca. 366–384 · Fornication binds the soul to the flesh and sins against one's own body, the wife being a portion of the man; Ambrosiaster rejects Novatian's view that it is an unforgivable sin against Christ's body and the Holy Spirit.
- Commentary on 1 Corinthians 7:1Ambrosiaster · ca. 366–384 · The Corinthians asked about marriage because false apostles condemned it; Paul grants that abstaining is good but not as an absolute rule.
- Commentary on 1 Corinthians 7:2Ambrosiaster · ca. 366–384 · To avoid fornication each should have a spouse; renouncing lawful marriage leads to unlawful acts, as among the Manichees.
- Commentary on 1 Corinthians 11:18–19Ambrosiaster · ca. 366–384 · 'There must be heresies' foretells, not wishes, division, which reveals those faithful to the received tradition.
- Commentary on 1 Corinthians 11:26Ambrosiaster · ca. 366–384 · Eating and drinking Christ's flesh and blood proclaims his redeeming death and the new covenant foreshadowed by Moses, against heretics who set the testaments against each other.
- Commentary on 1 Corinthians 13:2Ambrosiaster · ca. 366–384 · Prophecy, knowledge and miracle-working faith profit nothing without love, as Balaam, Caiaphas, Saul, Judas, the devil, the Pharisees, Tertullian and Novatian show.
- Commentary on 1 Corinthians 15:12–14Ambrosiaster · ca. 366–384 · Denying the resurrection, as the false apostles did, would make Christ unrisen and the Corinthians' faith empty and shameful.
- Commentary on 1 Corinthians 15:20–21Ambrosiaster · ca. 366–384 · Christ, a true man, rose as the firstfruits; as death came by Adam's sin, resurrection came by Christ's righteousness.
- Commentary on 1 Thessalonians 2:3Ambrosiaster · ca. 366–384 · Unlike the unsent false apostles who preached for gain, Paul shows by his steadfastness, conduct, and signs that he was approved and sent by God.
- Commentary on 1 Thessalonians 5:18–22Ambrosiaster · ca. 366–384 · Prophetic speech should not be silenced but tested against the words of the Lord and the apostles, since the world’s spirit mixes truth with error, as with the Montanist prophets.
- Commentary on 1 Timothy 1:3–4Ambrosiaster · ca. 366–384 · Paul asks Timothy, as one bishop to another, to stop Jewish teachers from distracting the church with genealogies and fleshly observances instead of the short way of faith.
- Commentary on 1 Timothy 1:18–20Ambrosiaster · ca. 366–384 · Timothy, ordained a bishop according to prophecy, must keep faith and a good conscience; Hymenaeus and Alexander, who blasphemed, were sentenced by Paul and handed to Satan to be punished in body so as to be corrected.
- Commentary on 1 Timothy 3:11Ambrosiaster · ca. 366–384 · The women Paul addresses must be blameless like the clergy; the Montanists wrongly use the verse to ordain deaconesses, against Paul’s command of women’s silence.
- Commentary on 1 Timothy 4:1–5Ambrosiaster · ca. 366–384 · The Spirit foretold heretics, such as the Marcionites, Patricians, and Manichees, who deny Christ’s birth, forbid marriage, and reject foods, though everything God made is good when received with thanksgiving.
- Commentary on 1 Timothy 6:4–5Ambrosiaster · ca. 366–384 · Those who reject sound teaching, love controversy, and treat religion as a means of gain are to be avoided.
- Commentary on 1 Timothy 6:20Ambrosiaster · ca. 366–384 · Paul ends by charging Timothy to guard the deposit and shun the falsely named knowledge of those who have abandoned the faith.
- Commentary on 2 Corinthians 2:17Ambrosiaster · ca. 366–384 · Unlike the false apostles who corrupted God's word, the apostles preached sincerely for God's glory.
- Commentary on 2 Corinthians 3:1Ambrosiaster · ca. 366–384 · Paul's self-commendation is spiritual, for the Corinthians' good, unlike the false apostles who travel the churches for honour and gain.
- Commentary on 2 Corinthians 7:2Ambrosiaster · ca. 366–384 · Paul, who wronged no one, asks to be received in contrast to the false apostles who corrupted and exploited the Corinthians.
- Commentary on 2 Corinthians 11:3Ambrosiaster · ca. 366–384 · Paul fears that false preachers, like the serpent with Eve, will corrupt the Corinthians' faith.
- Commentary on 2 Corinthians 11:4Ambrosiaster · ca. 366–384 · Since no greater Christ or gospel exists than what Paul preached, there is no reason to rank him below other preachers.
- Commentary on 2 Corinthians 11:12Ambrosiaster · ca. 366–384 · By refusing pay, Paul denies the false apostles a precedent for their greed.
- Commentary on 2 Corinthians 11:13Ambrosiaster · ca. 366–384 · The false apostles preach for greed, unsent, usurping the apostolic name.
- Commentary on 2 Corinthians 11:15Ambrosiaster · ca. 366–384 · Satan's ministers pose as apostles for their belly's sake and will perish as their works do.
- Commentary on 2 Corinthians 11:19–20Ambrosiaster · ca. 366–384 · Paul ironically notes that the 'wise' Corinthians tolerate foolish false apostles who enslave, devour, and insult them.
- Commentary on 2 Corinthians 12:21Ambrosiaster · ca. 366–384 · Paul fears mourning the unrepentant; that some had repented of sexual sin refutes Novatian's denial of penance and readmission for such sinners.
- Commentary on 2 Timothy 2:8–9Ambrosiaster · ca. 366–384 · Against heretics who deny the incarnation, Paul insists on the risen Christ of David’s seed; his chains could not bind the word, which he preached even in prison.
- Commentary on 2 Timothy 2:16–17Ambrosiaster · ca. 366–384 · Believers of one faith should not quarrel; the catholic should keep away from profane talk, which spreads like a cancer.
- Commentary on 2 Timothy 2:18Ambrosiaster · ca. 366–384 · Hymenaeus and Philetus denied the future resurrection, claiming, as another source says, that it occurs in one’s children.
- Commentary on 2 Timothy 2:19Ambrosiaster · ca. 366–384 · Faith in God’s promises is a firm foundation that heretics cannot shake; God knows his own, as Moses told Korah’s rebels.
- Commentary on 2 Timothy 2:20Ambrosiaster · ca. 366–384 · The great house is the church, which contains good and bad members, as Corinth and the temple show; Novatian wrongly makes it the world in order to claim a pure church.
- Commentary on 2 Timothy 2:21Ambrosiaster · ca. 366–384 · Since anyone can purge himself and become a vessel for honor, the heresy that some souls are evil by nature is refuted.
- Commentary on 2 Timothy 2:23Ambrosiaster · ca. 366–384 · Foolish questions from unbelievers and heretics provoke quarrels and should be avoided.
- Commentary on 2 Timothy 3:1–5Ambrosiaster · ca. 366–384 · Paul prophesies the vices of the last days, which Ambrosiaster applies to heretics and Jews who claim godliness but deny its power by their deeds.
- Commentary on 2 Timothy 3:6–7Ambrosiaster · ca. 366–384 · Heretics who creep into houses and capture gullible women are above all the Manichees, hypocrites whom Diocletian’s edict describes as recently arrived from Persia.
- Commentary on 2 Timothy 3:8–9Ambrosiaster · ca. 366–384 · Like Jannes and Mambres, the Egyptian magicians known from the apocrypha who opposed Moses and were humbled, the heretics will be exposed.
- Commentary on 2 Timothy 4:3–4Ambrosiaster · ca. 366–384 · Paul foretells that people will reject sound teaching for teachers who tell them what they want, as above all the Manichees do with their fables.
- Prologue to the Commentary on ColossiansAmbrosiaster · ca. 366–384 · The prologue explains that Paul writes to keep the Colossians from false teachers who urged reverence for the cosmic elements, and to fix their hope on Christ alone.
- Commentary on Colossians 2:6–7Ambrosiaster · ca. 366–384 · The Colossians must remain firmly rooted in the Christ they were taught, avoiding corrupters of the faith.
- Commentary on Colossians 2:8–9Ambrosiaster · ca. 366–384 · Paul warns against philosophy that reduces God's power to natural reasoning and worships the elements and stars; all fulness of divinity is in Christ, so no other is to be worshipped.
- Commentary on Colossians 2:17Ambrosiaster · ca. 366–384 · Those who worship the stars, which Paul calls 'angels', keep souls bound below the heavens by the devil's work; turning back to Christ the head, creation grows for God.
- Commentary on Ephesians 4:14Ambrosiaster · ca. 366–384 · Believers should stand firm in the catholic faith that Peter confessed and not be tossed by heresies that disguise error as truth.
- Commentary on Ephesians 6:21–22Ambrosiaster · ca. 366–384 · Paul sends Tychicus with news and closes by wishing peace, love, and grace, which remains only with those who believe rightly about Christ.
- Prologue to the Commentary on GalatiansAmbrosiaster · ca. 366–384 · Ambrosiaster's prologue: Christians who keep the works of the law, like the Symmachians, deny Christ's divinity; the law ceased with John, faith alone saves, and circumcision gave way to the circumcision of the heart.
- Commentary on Galatians 1:1Ambrosiaster · ca. 366–384 · Paul's apostleship comes from Christ, God and man, which refutes both the Manichees and Photinus; Christ raised himself, yet by the Father's power.
- Commentary on Galatians 1:6Ambrosiaster · ca. 366–384 · Paul marvels that the Galatians so quickly left grace for the slavery of the law, misled by false apostles who claimed his gospel differed from the other apostles'.
- Commentary on Galatians 1:7Ambrosiaster · ca. 366–384 · The troublers sought to make Christians into Jews, turning the gospel into the law.
- Commentary on Galatians 1:8–9Ambrosiaster · ca. 366–384 · Even apostles or an angel teaching another gospel would be accursed, how much more the Galatians' unaccredited seducers.
- Commentary on Galatians 3:1Ambrosiaster · ca. 366–384 · The Galatians, by adding the law to Christ, treated him as condemned and merely human, as Photinus does, whereas the wise see his cross as death's defeat.
- Commentary on Galatians 5:19–21Ambrosiaster · ca. 366–384 · The works of the flesh, from adultery to heresies and drunkenness, exclude from God's kingdom and are called fleshly because they arise from the world.
- Prologue to the Commentary on PhilippiansAmbrosiaster · ca. 366–384 · The prologue explains that Paul praises the Philippians for remaining steadfast in the faith he preached, unlike the Galatians and Corinthians.
- Commentary on Philippians 1:1Ambrosiaster · ca. 366–384 · Paul writes to the saints at Philippi who confess Christ as God and man; 'bishops and deacons' means Paul and Timothy and their ministers, since a church has one bishop.
- Commentary on Philippians 2:10–12Ambrosiaster · ca. 366–384 · The name above every name given to Christ is the divine name he had by nature from his birth from the Father, made manifest after the cross; it was not given to a mere man or by adoption, against the Arians.
- Commentary on Philippians 3:2Ambrosiaster · ca. 366–384 · The 'dogs' are those who persuaded gentile converts to be circumcised, to be avoided entirely.
- Commentary on Philippians 3:17–19Ambrosiaster · ca. 366–384 · Paul weeps over the Judaizers, enemies of the cross, whose 'god is the belly' because they made food laws a matter of salvation and gloried in circumcision.
- Commentary on Romans 1:1Ambrosiaster · ca. 366–384 · Ambrosiaster explains Paul’s name, his title “servant of Christ Jesus” as a sign of both natures, and his being set apart from Judaism for the gospel, which surpasses the law as better surpasses good.
- Commentary on Romans 2:16Ambrosiaster · ca. 366–384 · Ambrosiaster explains the accusing and defending thoughts as conscience at the judgment, applying them especially to heretics and schismatics who knew the catholic teaching was true and did not follow it, while one who sincerely erred will have a lighter case.
- Commentary on Romans 2:24Ambrosiaster · ca. 366–384 · As in Isaiah’s day, God’s name was blasphemed among the gentiles because Jews, and the Photinians, taught that Christ is not God.
- Commentary on Romans 12:18Ambrosiaster · ca. 366–384 · Believers should seek peace with all as far as they can, overcoming hostility with good, though they cannot be at peace with blasphemers who deny Christ’s coming in the flesh.
- Commentary on Romans 15:20Ambrosiaster · ca. 366–384 · Paul preached where Christ was not yet named, to forestall false apostles and lay a sound foundation before heresies could corrupt the faith.
- Commentary on Romans 16:17–19Ambrosiaster · ca. 366–384 · Paul warns against the false apostles who, with flattering words and genealogies, pressed believers to live as Jews; he rejoices in the Romans’ obedience and wants them wise in good and innocent of evil.
- Commentary on Titus 1:5–11Ambrosiaster · ca. 366–384 · Titus is to appoint holy and able presbyter-bishops who can refute the judaizing teachers, who seek both money and converts to circumcision.
- Commentary on Titus 1:14Ambrosiaster · ca. 366–384 · The judaizers’ ritual rules, including those on foods and marriage, were not good commands but a yoke given as punishment for Israel’s stubbornness, now relaxed by God’s mercy in Christ.
- Commentary on Titus 1:15Ambrosiaster · ca. 366–384 · All God’s creatures are good and pure; they were forbidden only for hardness of heart, and those who still insist on such rules deny God by their works.
- Commentary on Titus 3:9Ambrosiaster · ca. 366–384 · Foolish questions include the Jewish fables about genealogies, ritual washings, Moses’ hidden grave, and Solomon’s demon-helpers, as distinct from the poisonous subtleties of Arius and Photinus.
- Commentary on Titus 3:10–11Ambrosiaster · ca. 366–384 · Heretics who twist Scripture’s words should be warned once and then left alone, since repeated rebuke only makes them more zealous to mislead.
- Epigram 37Damasus I of Rome · 366–384 · Epigram on Hippolytus, said to have been a presbyter in schism who at his martyrdom told his followers to return to the catholic church.
- Festal Letter 39 1Athanasius of Alexandria · 367 (Easter letter) · In his Easter letter of 367 Athanasius lists the twenty-two books of the Old Testament and the twenty-seven of the New as the canon, names other books to be read by catechumens, and rejects the apocrypha as heretical inventions.
- Letter to the Africans 1Athanasius of Alexandria · ca. 369 · The synod of Egyptian bishops welcomes the Roman synod under Damasus and the Western councils that upheld Nicaea, and warns against those who appeal to the council of Ariminum instead.
- Letter to the Africans 2Athanasius of Alexandria · ca. 369 · The bishops argue that the ecumenical council of Nicaea, called for good cause about Arius and Easter, outweighs the many partial councils of the Arians.
- Letter to the Africans 3Athanasius of Alexandria · ca. 369 · The bishops recall that at Ariminum the Arian leaders were deposed and the orthodox majority held to Nicaea, until the emperor's pressure forced them to yield in Thrace.
- Letter to the Africans 4Athanasius of Alexandria · ca. 369 · The bishops contrast Nicaea with the Arian councils that forbade speaking of God's essence or hypostasis, and show from Exodus, Jeremiah and Hebrews that hypostasis and essence mean God's very being.
- Letter to the Africans 5Athanasius of Alexandria · ca. 369 · The bishops explain how the council of Nicaea came to write “from the essence” and “of the same essence” because the Arians could twist every scriptural phrase, and cite earlier bishops and Eusebius of Caesarea for the term.
- Letter to the Africans 7Athanasius of Alexandria · ca. 369 · The bishops argue that the Son's oneness with the Father cannot be a likeness of virtue and will, as the Arians say, for that belongs to changeable creatures, but must be a likeness of essence.
- Letter to the Africans 9Athanasius of Alexandria · ca. 369 · The bishops explain that “of the same essence” means what the Nicene anathemas mean, that the Son is no creature, and urge the Africans to reject every council but Nicaea.
- Question 3, section 1Ambrosiaster · ca. 370–384 · Moses wrote the creation account only when Egyptian teaching, later followed by Marcion and the Manichees, ascribed the world or man to a lesser maker; his miracles confirm that God made both.
- Question 3, section 3Ambrosiaster · ca. 370–384 · “God saw that the light was good” was written to refute those who called creation evil.
- Question 23, section 1Ambrosiaster · ca. 370–384 · Souls are not generated from souls with the body, since only God, being simple, can beget the simple, as in the Son’s generation, which Photinians and Arians reject.
- Question 56, section 3Ambrosiaster · ca. 370–384 · Luke’s phrase “as was supposed, of Joseph, of Heli … of Adam, of God” calls Christ the son of each ancestor in the same sense, and the true Son of God before them all, refuting Photinus.
- Question 76, section 1Ambrosiaster · ca. 370–384 · Scripture is bitter to the faithless and heretics: Photinus, Sabellius, Arius, Marcion, and the Manichees, who reject marriage, are all refuted by the Gospel of John.
- Question 76, section 2Ambrosiaster · ca. 370–384 · The scroll John ate in Revelation is his Gospel, written after his exile on Patmos under Domitian: sweet to the orthodox, bitter to heretics, like Ezekiel’s scroll.
- Question 91, section 1Ambrosiaster · ca. 370–384 · Against Photinus, John the Baptist and Christ’s own words show that Christ came from heaven and existed with the Father before his birth from Mary.
- Question 91, section 2Ambrosiaster · ca. 370–384 · Christ’s words about coming from and returning to the Father cannot refer merely to his teaching or power, which remained in the world after his departure.
- Question 91, section 3Ambrosiaster · ca. 370–384 · If the power at work in Christ is God’s Son, it is Christ himself; otherwise there would be two sons, contrary to Scripture’s “only Son.”
- Question 91, section 6Ambrosiaster · ca. 370–384 · Christ alone is called the true and only Son of God and accepts worship, which belongs to God alone, so he is not a mere man as Photinus held.
- Question 91, section 8Ambrosiaster · ca. 370–384 · Rom 9:5 calls Christ “God over all,” and since every knee bows to him in heaven and earth he must be God, not a mere man.
- Question 91, section 9Ambrosiaster · ca. 370–384 · The Word who was in the beginning with God and is called the Son became flesh from Mary, so he existed before Mary.
- Question 91, section 11Ambrosiaster · ca. 370–384 · Photinus’s punctuation of John 1:1 (“and God was”) is rejected; the Gospel teaches that the Word, who was with God in the beginning, was God.
- Question 91, section 12Ambrosiaster · ca. 370–384 · God promised that no man would equal Solomon, yet Christ claimed to be greater than Solomon, which is only consistent if Christ is God.
- Question 91, section 13Ambrosiaster · ca. 370–384 · Christ’s words “before Abraham I am,” and the curse on hoping in a man, refute Photinus’s claim that Christ is only a man who began with Mary.
- Question 97, section 1Ambrosiaster · ca. 370–384 · Against the Arians, Christ is called the true Son of God, which means he was born from God’s substance; God’s power does not make false things true.
- Question 97, section 2Ambrosiaster · ca. 370–384 · Christ is God’s own Son, born of his substance, and therefore equal to him, as Paul and John testify.
- Question 97, section 3Ambrosiaster · ca. 370–384 · Christ’s sayings that he speaks and acts from the Father do not lower him but show that he is consubstantial with the Father and has his origin from him.
- Question 97, section 4Ambrosiaster · ca. 370–384 · Everything Scripture ascribes to the Father it also ascribes to the Son, so the Arians misread the passages that show Christ’s true sonship.
- Question 97, section 5Ambrosiaster · ca. 370–384 · Father and Son differ only as unbegotten and begotten; the one image in Gen 1:26, the Jews’ charge against Jesus, and Isaiah 45 show that they share one nature.
- Question 97, section 7Ambrosiaster · ca. 370–384 · The prophetic text “This is our God; no other shall be compared with him … he was seen on earth” refers to the Son, who is therefore the one God, equal to the Father.
- Question 97, section 8Ambrosiaster · ca. 370–384 · Father and Son are two by birth but one God by nature; since all things were made through Christ, he is not made but born, and the Arian “there was when he was not” is condemned.
- Question 97, section 9Ambrosiaster · ca. 370–384 · The Arian claim that God “made” Christ to be a true Son would replace birth with will and begetting with making.
- Question 97, section 10Ambrosiaster · ca. 370–384 · If God made Christ his true Son, Christ must be what God is and of one substance with him, which the Arians do not mean.
- Question 97, section 11Ambrosiaster · ca. 370–384 · To call Christ the true Son while denying his equality with the Father is a deceit, for true sonship implies equality.
- Question 97, section 12Ambrosiaster · ca. 370–384 · The Arian objection that a simple nature cannot beget is answered by God’s power, which also gave the virgin birth, Jonah’s survival, and the resurrection.
- Question 97, section 13Ambrosiaster · ca. 370–384 · The Arian argument that a Son begotten by will must come after the will fails, because in God will and begetting are one.
- Question 97, section 14Ambrosiaster · ca. 370–384 · The Arian dilemma that God must either beget always or never is rejected as an irreverent law imposed on God, contrary to Christ’s word that he is the only Son.
- Question 97, section 15Ambrosiaster · ca. 370–384 · Christ calls the Spirit “another Paraclete” and “the Spirit of truth,” titles that are also his own, which shows that Son and Spirit share one nature.
- Question 97, section 16Ambrosiaster · ca. 370–384 · The Lord of hosts in Isaiah 6 is identified by John with Christ and by Paul with the Holy Spirit, which shows that the three are one God.
- Question 97, section 17Ambrosiaster · ca. 370–384 · The Spirit is not inferior for being named third; in Isaiah 48 the Son says he was sent by God and his Spirit, as the Spirit is sent by Father and Son.
- Question 97, section 18Ambrosiaster · ca. 370–384 · Paul calls the Spirit “Lord” and says only the Spirit knows what is in God, which shows that the Spirit is of God’s own divinity.
- Question 97, section 19Ambrosiaster · ca. 370–384 · In 1 Cor 12:4–11 Paul names Spirit, Lord, and God in reverse order and ascribes one work to all three, showing their one divinity, while the Spirit distributes gifts by his own will, which is God’s.
- Question 98, section 5Ambrosiaster · ca. 370–384 · To say that the devil was made evil by God, or that he has an origin independent of God, both offend against God’s goodness or his lordship.
- Question 102, section 1Ambrosiaster · ca. 370–384 · Against Novatian, Ambrosiaster contrasts the severity with which the law of Moses began and the mercy with which Christ’s preaching began, as when he spared the woman taken in adultery.
- Question 102, section 2Ambrosiaster · ca. 370–384 · The old law began in severity but later showed mercy; the new began in mercy but sometimes punished, as with Ananias, Elymas, and Herod, so that mercy would not be despised.
- Question 102, section 3Ambrosiaster · ca. 370–384 · If the old law, with lesser grace, pardoned the penitent, the new law must too; Novatian’s use of “whoever denies me” to exclude the lapsed is rejected.
- Question 102, section 4Ambrosiaster · ca. 370–384 · Christ forgave Peter’s denial after his bitter tears; Novatian, by equating denial with the sin against the Holy Spirit, offers penance in name only.
- Question 102, section 5Ambrosiaster · ca. 370–384 · David was forgiven murder and adultery and restored, Ahab was spared, and Nineveh was saved, all through repentance, which shows that repentance brings real pardon.
- Question 102, section 6Ambrosiaster · ca. 370–384 · If murder and adultery can be forgiven, Novatian’s refusal to forgive sexual sin collapses; the remaining question is idolatry, and sins must be loosed in this life if at all.
- Question 102, section 8Ambrosiaster · ca. 370–384 · The warning to Nineveh, the long building of the ark, the Wisdom books, and Christ’s lament over Jerusalem all show that God wants sinners to repent and live.
- Question 102, section 9Ambrosiaster · ca. 370–384 · In baptism God forgives all sins freely without penance; sins committed afterward can still be forgiven, but through the groans and tears of penance.
- Question 102, section 10Ambrosiaster · ca. 370–384 · Since no one lives without sin, John promises forgiveness to Christians who confess, and God, who had mercy on his enemies, will not refuse it to his friends attacked by the devil.
- Question 102, section 11Ambrosiaster · ca. 370–384 · Since no one is free of sin, denying repentance would mean no one could be saved, contrary to the joy in heaven over a penitent sinner.
- Question 102, section 12Ambrosiaster · ca. 370–384 · Christ said all sins except blasphemy against the Holy Spirit will be forgiven, so Novatian cannot exclude sexual sin and idolatry, which are forgiven through penance or baptism.
- Question 102, section 13Ambrosiaster · ca. 370–384 · The unforgivable sin against the Holy Spirit was the knowing malice of those Jews who ascribed Christ’s works to the devil against their own conscience.
- Question 102, section 14Ambrosiaster · ca. 370–384 · Sins against God or Christ often come from grief or ignorance and can be pardoned on conversion, unlike the knowing malice of those who blasphemed the Spirit.
- Question 102, section 15Ambrosiaster · ca. 370–384 · No one has any reason to blaspheme the Spirit, whose works are only healings and wonders, so those who called them demonic did so from pure malice.
- Question 102, section 16Ambrosiaster · ca. 370–384 · Novatian holds that serious sins after baptism cannot be forgiven, but that would make the New Testament less merciful than the Old and contradict Christ, who came to save and commands us to forgive seventy times seven.
- Question 102, section 17Ambrosiaster · ca. 370–384 · From 2 Cor 12:21 Ambrosiaster argues that penance for sexual sin is completed in this life and that those who complete it are readmitted to communion.
- Question 102, section 18Ambrosiaster · ca. 370–384 · In the letter to Pergamum the risen Christ commands penance for idolatry and sexual immorality, so those sins can be repented of within the church.
- Question 102, section 19Ambrosiaster · ca. 370–384 · The letters to Pergamum and Thyatira promise a reward to those who repent of idolatry and sexual immorality.
- Question 102, section 20Ambrosiaster · ca. 370–384 · The letter to Thyatira refutes Novatian twice: it offers penance for idolatry, and it shows that the wicked and the good coexist in one church without the good being defiled.
- Question 102, section 21Ambrosiaster · ca. 370–384 · The parables of the net and of the wedding garment show that the wicked remain with the good in the church until the judgment without defiling them.
- Question 102, section 22Ambrosiaster · ca. 370–384 · The “great house” with vessels of honor and dishonor is the church, not the world as Novatian claims, for the world does not share one name and profession.
- Question 102, section 23Ambrosiaster · ca. 370–384 · Novatian’s claim that he allows penance for idolatry but leaves forgiveness to God is a deception, since he holds that such a sin can never be forgiven.
- Question 102, section 24Ambrosiaster · ca. 370–384 · Peter’s guarded answer to Simon Magus concerned deliberate malice; those who sin from error or under pressure can be forgiven through penance, which the church is authorized to grant.
- Question 102, section 25Ambrosiaster · ca. 370–384 · The church may not exclude secret sinners from the Eucharist without accusation and proof, as Christ gave his body to Judas and Joseph would not publicly expose Mary; only those who consent to sin are defiled.
- Question 102, section 26Ambrosiaster · ca. 370–384 · The Corinthians were rebuked for tolerating the man living with his stepmother, because his sin was public and needed no accuser.
- Question 102, section 27Ambrosiaster · ca. 370–384 · Novatian denies that Catholics are Christians, yet they share his baptismal faith and confession, which alone makes a Christian.
- Question 102, section 28Ambrosiaster · ca. 370–384 · Even if some Catholic clergy were sinful, the truth they hand on is still true, and persecutors themselves recognize Catholics as Christians by their confession, so Novatian’s schism has no just cause.
- Question 102, section 29Ambrosiaster · ca. 370–384 · The benefit of the faith handed on in the sacraments does not depend on the merit of the minister, for God gives the growth.
- Question 102, section 31Ambrosiaster · ca. 370–384 · Like an advocate whose private life does not affect his client’s case, a bishop only performs his office, while God judges the faith of those who come for baptism.
- Question 102, section 32Ambrosiaster · ca. 370–384 · Salvation comes by each person’s faith, and Novatian, by making his own name the mark of Christians, has set himself above Christ.
- Question 106, section 1Ambrosiaster · ca. 370–384 · Ambrosiaster begins his discussion of Genesis 1:1 by noting the problem of “heaven” and the firmament, and explains that Moses wrote to correct false views of the world’s origin current in Egypt.
- Question 106, section 14Ambrosiaster · ca. 370–384 · God’s seeing that the creatures were good refutes those who call them evil, and does not imply that he learned something he did not know.
- Question 110, section 7Ambrosiaster · ca. 370–384 · Rival bishops who set up seats outside or against the church, breaking the succession that began with Peter, also sit in the chair of pestilence and will be punished like Korah and Uzziah.
- Question 111, section 3Ambrosiaster · ca. 370–384 · All the world and its inhabitants belong to God, against heretics who deny his lordship over part of creation.
- Question 122, section 4Ambrosiaster · ca. 370–384 · Because the Word did not begin to exist, he is not a creature but is rightly called God.
- Question 122, section 15Ambrosiaster · ca. 370–384 · Christ’s calling God his own Father should have sufficed, but because of heretics John states openly that the Word was with God and is God.
- Question 122, section 16Ambrosiaster · ca. 370–384 · Since all things were made through the Word, he cannot himself be one of the things made.
- Question 122, section 17Ambrosiaster · ca. 370–384 · “Without him nothing was made” rules out the idea that the Word was made, since he would then have been made without himself.
- Question 125, section 1Ambrosiaster · ca. 370–384 · Ambrosiaster rejects Eusebius’s claim that the Holy Spirit does not know the mystery of Christ’s birth, since the Spirit shares God’s substance and so knows what is God’s.
- Question 125, section 4Ambrosiaster · ca. 370–384 · Being consubstantial with the Son, the Spirit knows the Son’s birth by his very substance, as the Son does.
- Question 125, section 11Ambrosiaster · ca. 370–384 · The objection that the Spirit “searches” and so does not know is answered by Scripture’s use of “search” for God’s own perfect knowledge.
- Question 127, section 5Ambrosiaster · ca. 370–384 · Those who call marriage defiled are really accusing God, who instituted and blessed it.
- Question 127, section 6Ambrosiaster · ca. 370–384 · As Balaam could not curse those God blessed, no one can condemn marriage, which God blessed, without denying God or Scripture.
- Question 127, section 9Ambrosiaster · ca. 370–384 · Since both Testaments favor marriage, those who forbid it are, as Paul says, people of seared conscience who attack God’s law.
- Question 127, section 10Ambrosiaster · ca. 370–384 · Those who condemn marriage and foods feign holiness and abstinence to win esteem and lead people astray, as the Jewish leaders falsely ascribed Christ’s works to Beelzebul.
- Question 127, section 11Ambrosiaster · ca. 370–384 · The condemnation of marriage is a trick of Satan, who poses as a lover of holiness to lead people into worse sin and so gain companions in his punishment.
- Question 127, section 13Ambrosiaster · ca. 370–384 · Moses’ miracles, Paul’s typology, and Christ’s own words show that the law of Moses comes from the same God as the gospel, so it cannot be dismissed as error.
- Question 127, section 17Ambrosiaster · ca. 370–384 · Against Marcion, who forbade marriage, Ambrosiaster argues that the soul’s liberation through knowledge requires birth, so opposing birth is opposing souls.
- Question 127, section 18Ambrosiaster · ca. 370–384 · Manichaeans, who reject marriage, need bodily birth for their own scheme of the soul’s liberation, and their show of holiness hides impurity condemned by imperial edicts.
- Question 127, section 34Ambrosiaster · ca. 370–384 · Paul allows married men to become priests, has no command against marriage, and, when asked about marrying and divorcing, forbade a wife to leave her husband rather than forbidding marriage.
- Letter to Adelphius 1Athanasius of Alexandria · ca. 370 · Athanasius praises Adelphius for exposing a new Arian error that refuses worship to the incarnate Word, and deplores the heretics' fall.
- Letter to Adelphius 2Athanasius of Alexandria · ca. 370 · Athanasius identifies the new error with the old heresies of Valentinus, Marcion and Mani, and explains why he answers it.
- Letter to Adelphius 8Athanasius of Alexandria · ca. 370 · Athanasius concludes that only a creator Word could save creatures, and that the Church both confesses his Godhead and worships his coming in the flesh.
- Letter to Epictetus 1Athanasius of Alexandria · ca. 370 · Athanasius tells Epictetus of Corinth that the Nicene faith suffices against every heresy, and that those who reopen questions only trouble the simple.
- Letter to Epictetus 2Athanasius of Alexandria · ca. 370 · Athanasius lists the errors in the memoranda sent to him: that Christ's body is of the same essence as the Godhead, that the Word changed into flesh, that the body was eternal, and that Christ and the Word are two.
- Letter to Epictetus 3Athanasius of Alexandria · ca. 370 · Athanasius explains why he sets out the errors baldly and will answer them briefly from Scripture.
- Letter to Maximus 1Athanasius of Alexandria · ca. 371 · Athanasius tells Maximus that he answers reluctantly, and that those who mock the crucified must learn that he is the Lord of glory.
- Letter to Rufinianus 1Athanasius of Alexandria · ca. 370–373 · Athanasius tells Rufinianus that the councils decided to pardon clergy who had yielded to force without embracing Arianism and to let them keep their rank, but to admit the leaders of the heresy only as laymen.
- On Virginity 8Gregory of Nyssa · ca. 370–371 · Marriage is blessed by God and those who condemn it as unclean are heretics; virtue lies in the mean, and one who can use marriage with moderation, like Isaac, should not despise it, but for the weak virginity is the safer course.
- Letter 7.6Jerome · ca. 370–419 · Jerome greets the mother and sisters of his friends, praising their household for its holiness and for having driven Arianism from Aquileia.
- Letter 10.3Jerome · ca. 370–419 · As the "price" of his praise Jerome asks Paul for books of Fortunatianus, Aurelius Victor, and Novatian, and sends his Life of Paul the hermit.
- Letter 14.9Jerome · ca. 370–419 · Jerome warns that church office does not make a Christian holy and that the fall of a cleric is more dangerous than that of a monk.
- Letter 15.1Jerome · ca. 370–419 · Amid the divisions of the Eastern church, Jerome turns to Pope Damasus and the Roman see as the guardian of the faith.
- Letter 15.3Jerome · ca. 370–419 · Jerome complains that a party at Antioch demands that he confess "three hypostases", a term he fears implies three substances.
- Letter 15.4Jerome · ca. 370–419 · Jerome asks Damasus to rule whether he must say "three hypostases", arguing that the term implies three natures and professing one substance in three coequal persons.
- Letter 16.2Jerome · ca. 370–419 · Pressed by Arians and the three rival factions at Antioch, Jerome again asks Damasus to tell him with whom to be in communion.
- Letter 17.2Jerome · ca. 370–419 · Jerome protests that the monks of the desert brand him a heretic, though his Trinitarian faith is that of Damasus and Peter of Alexandria.
- Letter 21.3Jerome · ca. 370–419 · Jerome rejects Tertullian's Montanist claim that the tax collectors were Gentiles and holds that they stand for sinners of every kind, Jew and Gentile.
- Letter 22.38Jerome · ca. 370–419 · Jerome warns Eustochium against worldly "virgins", holds up Mary as her model, and insists that virginity avails only within the church, not among heretics like the Manichaeans.
- Letter 33.5Jerome · ca. 370–419 · Jerome claims Origen was condemned by Demetrius of Alexandria and others out of envy of his learning, not for heresy.
- Letter 41.1Jerome · ca. 370–419 · Against a Montanist, Jerome shows from Acts that Christ's promise of the Paraclete was fulfilled at Pentecost.
- Letter 41.2Jerome · ca. 370–419 · Jerome explains that the church does not reject prophecy as such, but rejects the Montanists because they contradict Scripture.
- Letter 41.3Jerome · ca. 370–419 · Jerome lists the Montanists' errors: Sabellian views of the Trinity, condemnation of second marriage as adultery, extra Lents, a hierarchy that ranks bishops third, and refusal of penance.
- Letter 41.4Jerome · ca. 370–419 · Jerome rejects the Montanist claim that God's saving revelation reached its fullness through Montanus and his prophetesses.
- Letter 42.1Jerome · ca. 370–419 · Against Novatian, Jerome argues that the unforgivable sin is ascribing Christ's works to the devil, not denying Christ under torture.
- Letter 42.2Jerome · ca. 370–419 · Jerome argues from Peter's denial and restoration that denying Christ under pressure is forgivable, unlike calling Christ's works diabolical.
- Letter 49.2Jerome · ca. 370–419 · Jerome denies that his books against Jovinian condemned marriage and quotes his own preface ranking virginity, widowhood, and marriage as the hundredfold, sixtyfold, and thirtyfold yield.
- Letter 51.3Jerome · ca. 370–419 · Epiphanius denies praying publicly for John's orthodoxy and urges him to abandon Origen, whom he calls the father of Arius.
- Letter 51.4Jerome · ca. 370–419 · Epiphanius lists Origen's teachings that the Son cannot see the Father, that souls are fallen angels imprisoned in bodies, and his allegorical proof texts.
- Letter 51.5Jerome · ca. 370–419 · Epiphanius attacks Origen's teachings on the devil's restoration, the coats of skins as bodies, a heavenly paradise, and the waters above the firmament.
- Letter 51.6Jerome · ca. 370–419 · Epiphanius urges John to reject Origen and argues from Scripture that humans did not lose the image of God after Adam's sin.
- Letter 51.7Jerome · ca. 370–419 · Epiphanius criticizes Origenist speculations about the image of God and affirms that it remains in all people, while its nature is known to God.
- Letter 51.9Jerome · ca. 370–419 · Epiphanius tells how he tore down a painted curtain bearing an image in a village church, sends a replacement, and warns John against the Origenist Palladius.
- Letter 57.4Jerome · ca. 370–419 · Jerome argues that his private papers were his own and that his opponent cannot clear himself of heresy by attacking a translator.
- Letter 60.15Jerome · ca. 370–419 · Jerome recounts the violent or miserable deaths of recent emperors and usurpers to show that Nepotian escaped a troubled age.
- Letter 61.1Jerome · ca. 370–419 · Jerome answers Vigilantius's charge of Origenism, saying that he reads Origen as he reads other writers, choosing what is good and rejecting errors.
- Letter 61.2Jerome · ca. 370–419 · Jerome lists Origen's errors, which he condemns, but defends translating his good exegesis, as Hilary and Eusebius of Vercelli did.
- Letter 61.3Jerome · ca. 370–419 · Jerome rebukes Vigilantius for presumption, reminding him that he once praised Jerome's orthodoxy on the resurrection.
- Letter 61.4Jerome · ca. 370–419 · Jerome mocks Vigilantius's learning and denounces his interpretation of the mountain in Daniel 2 as the devil, calling him to repentance.
- Letter 62.2Jerome · ca. 370–419 · Jerome advises Tranquillinus that Origen may be read for his learning, choosing the good and rejecting his errors.
- Letter 63.3Jerome · ca. 370–419 · Jerome warns Theophilus that his patience with the Origenists is encouraging them.
- Letter 65.13Jerome · ca. 370–419 · Jerome explains 'Your throne, O God' as addressed to the Son, who is God, and refers the anointing to the humanity he assumed, against Photinus and Arius.
- Letter 67.9Jerome · ca. 370–419 · Augustine asks Jerome to name Origen's errors and to write a short handbook of all the heresies, and commends the bearer Paulus.
- Letter 73.1Jerome · ca. 370–419 · Jerome tells Evangelus that he has read an anonymous book claiming that Melchizedek was the Holy Spirit, and will report what earlier writers said.
- Letter 75.3Jerome · ca. 370–419 · Jerome praises Lucinius for resisting the Basilidian heresy in Spain, citing Irenaeus on the Gnostic Marcus.
- Letter 80.2Jerome · ca. 370–419 · Rufinus explains that, like Jerome with Origen's homilies, he has removed or corrected passages of On First Principles which he believes heretics corrupted.
- Letter 82.4Jerome · ca. 370–419 · Jerome answers John of Jerusalem's letter, rejecting his claims that Jerome had not been wronged and that doctrinal disputes began only with the ordination of Jerome's brother.
- Letter 82.5Jerome · ca. 370–419 · Jerome complains that John's statement of faith evades the questions put to him, but says he will keep silent for the sake of peace.
- Letter 82.7Jerome · ca. 370–419 · Jerome defends his translations of Origen, saying he kept Origen's exegesis and rejected his doctrines, and rejects the claim that Origen wrote six thousand books.
- Letter 83.1Jerome · ca. 370–419 · Pammachius and Oceanus ask Jerome to make a faithful translation of Origen's On First Principles to expose what Rufinus's version had softened.
- Letter 84.1Jerome · ca. 370–419 · Jerome replies to Pammachius and Oceanus, saying he will answer the charges of Origenism without personal attacks.
- Letter 84.2Jerome · ca. 370–419 · Jerome explains that he praised Origen only as an interpreter of Scripture, never his doctrines, as Cyprian valued Tertullian without following his Montanism.
- Letter 84.3Jerome · ca. 370–419 · Jerome recounts his teachers (Apollinaris, Didymus, the Jewish scholar Baraninas), denies ever holding Origen's doctrines, and accuses the Origenists of hiding their teaching and permitting deceit.
- Letter 84.4Jerome · ca. 370–419 · Jerome describes how the Origenists evade condemnation, arguing that Nicaea's silence about Origen does not clear him, and that they use ambiguous formulas.
- Letter 84.5Jerome · ca. 370–419 · Jerome describes how the Origenists speak of the resurrection of the 'body' or 'flesh' while mocking the idea that the same flesh, with its members, will rise.
- Letter 84.6Jerome · ca. 370–419 · Jerome mocks the Origenists' denial of the bodily resurrection and urges them, if they followed him into error, to follow him in correcting it.
- Letter 84.7Jerome · ca. 370–419 · Jerome says he would still praise Origen's talent if others did not praise his errors, lists those errors, and contrasts his own practice with Rufinus's claim to have 'corrected' Origen.
- Letter 84.9Jerome · ca. 370–419 · Jerome says he opposes Origen only because his supporters treat him as infallible, defends the ancient faith of Rome, and professes his love for the flesh sanctified in Christ and martyrdom.
- Letter 84.10Jerome · ca. 370–419 · Jerome rejects the claim that heretics corrupted Origen's books, citing Eusebius, Didymus, and Origen's own letter to Pope Fabian.
- Letter 84.11Jerome · ca. 370–419 · Jerome doubts that the Apology for Origen is really by the martyr Pamphilus, and argues that even if it were, Pamphilus's martyrdom would not justify Origen's errors.
- Letter 85.3Jerome · ca. 370–419 · Jerome refers Paulinus to Origen's treatment of free will in On First Principles, which he has just translated literally at Pammachius's request, and explains the delay of his commentary on Daniel.
- Letter 85.4Jerome · ca. 370–419 · Jerome insists that he rejects only Origen's false doctrines, not all his writings.
- Letter 86.1Jerome · ca. 370–419 · Jerome congratulates Theophilus of Alexandria on his action against the Origenists and asks him not to blame John of Jerusalem for receiving someone Theophilus had condemned.
- Letter 87.1Jerome · ca. 370–419 · Theophilus informs Jerome that he has suppressed the Origenist monks of Nitria.
- Letter 87.2Jerome · ca. 370–419 · Theophilus urges Jerome to join in correcting those deceived by Origenism.
- Letter 88.1Jerome · ca. 370–419 · Jerome replies to Theophilus, rejoicing at his condemnation of the Origenist heresy.
- Letter 88.2Jerome · ca. 370–419 · Jerome tells Theophilus he has already warned the West against the Origenists and asks for copies of his synodal letters.
- Letter 88.3Jerome · ca. 370–419 · Jerome passes on greetings from Vincent and urges Theophilus to keep writing to the Western bishops.
- Letter 89.1Jerome · ca. 370–419 · Theophilus commends to Jerome the monk Theodore, who can report the restoration of peace in Nitria after the expulsion of the Origenists.
- Letter 89.2Jerome · ca. 370–419 · Theophilus warns Jerome against secret Origenists in Palestine.
- Letter 90.1Jerome · ca. 370–419 · Theophilus tells Epiphanius of Salamis that the Origenist monks of Nitria have been expelled.
- Letter 90.2Jerome · ca. 370–419 · Theophilus asks Epiphanius to convene the bishops of Cyprus and send synodal letters condemning Origen by name.
- Letter 90.3Jerome · ca. 370–419 · Theophilus warns that the leaders of the Nitrian monks have gone to Constantinople and asks Epiphanius to alert the bishops of Asia Minor.
- Letter 90.4Jerome · ca. 370–419 · Theophilus asks Epiphanius to send a messenger to Constantinople and to pray for victory.
- Letter 91.1Jerome · ca. 370–419 · Epiphanius of Salamis sends Jerome Theophilus's general letter condemning Origenism.
- Letter 91.2Jerome · ca. 370–419 · Epiphanius compares Theophilus's condemnation of Origen to Israel's victory over Amalek.
- Letter 91.3Jerome · ca. 370–419 · Epiphanius encloses Theophilus's letters and urges Jerome to write against the Origenists in Latin.
- Letter 92.1Jerome · ca. 370–419 · Theophilus's synodal letter tells the bishops of Palestine and Cyprus that Origenist monks from Nitria have fled to them, and that Origen's books were condemned at a synod in Nitria.
- Letter 92.2Jerome · ca. 370–419 · Theophilus lists doctrines ascribed to Origen (the Son inferior to the Father, the end of Christ's kingdom, the devil's restoration, prayer to the Father alone, a non-lasting resurrection body, angels fallen into their offices) for which his books were condemned.
- Letter 92.3Jerome · ca. 370–419 · Theophilus accuses the presbyter Isidore, protector of the Nitrian monks, of evading a trial on a woman's grave accusation, and describes a riot staged against him in Alexandria.
- Letter 92.4Jerome · ca. 370–419 · Theophilus charges Origen with tolerating magic, denying that the Word himself took flesh, and teaching that Christ will suffer again for demons.
- Letter 92.5Jerome · ca. 370–419 · Theophilus asks the bishops to call the expelled monks to repentance and to protect their flocks from them.
- Letter 92.6Jerome · ca. 370–419 · Theophilus describes how the Nitrian monks seized their church and plotted violence, and asks for prayers for the church's peace.
- Letter 93.1Jerome · ca. 370–419 · The bishops of Palestine assure Theophilus that their province is almost free of heresy, apart from a few Apollinarians.
- Letter 93.2Jerome · ca. 370–419 · The Palestinian bishops reject the Origenist teachings that Christ's kingdom will end and that the devil will be restored.
- Letter 93.3Jerome · ca. 370–419 · The Palestinian bishops anathematize those who teach the Son's inferiority, all who contradict the Nicene faith, and Apollinaris's teaching that Christ assumed an incomplete humanity.
- Letter 93.4Jerome · ca. 370–419 · The Palestinian bishops confess the eternal Trinity and promise not to receive those whom Theophilus has excommunicated.
- Letter 94.1Jerome · ca. 370–419 · Dionysius, bishop of Lydda, congratulates Theophilus on expelling the Origenists.
- Letter 94.2Jerome · ca. 370–419 · Dionysius urges Theophilus to continue opposing Origen, 'the master of Arius'.
- Letter 95.1Jerome · ca. 370–419 · Pope Anastasius praises Theophilus's vigilance against Origen's writings.
- Letter 95.2Jerome · ca. 370–419 · Anastasius tells Simplician that, as bishop of Rome, he has condemned whatever in Origen's writings is contrary to the faith.
- Letter 95.3Jerome · ca. 370–419 · Anastasius says the presbyter Eusebius brought him extracts from Origen, which he has condemned together with their author.
- Letter 96.5Jerome · ca. 370–419 · Theophilus rejects the Origenist teaching that Christ's kingdom will end, citing Christ's unity with the Father.
- Letter 96.6Jerome · ca. 370–419 · Theophilus condemns Origen for following philosophy rather than Scripture and argues from the Gospels and Paul that Christ's kingdom is everlasting.
- Letter 96.7Jerome · ca. 370–419 · Theophilus argues that to end Christ's kingdom would be to end his divinity, and affirms the eternal unity of Father and Son.
- Letter 96.8Jerome · ca. 370–419 · Theophilus attacks Origen's teaching that the devil will be restored and Christ's reign end, citing Christ's promise of an everlasting kingdom.
- Letter 96.9Jerome · ca. 370–419 · Theophilus compares Origen's denial of Christ's eternal kingship to the Jews' objection to Pilate's title, and rejects the idea that the saved may fall again.
- Letter 96.10Jerome · ca. 370–419 · Theophilus rejects the Origenist idea that Christ will suffer again for the demons, arguing that Christ suffered once, for human sins, according to the Scriptures.
- Letter 96.11Jerome · ca. 370–419 · Theophilus argues that if Christ suffered for demons, they would share in the Eucharist, which Scripture forbids.
- Letter 96.12Jerome · ca. 370–419 · Theophilus denounces Origen in a string of biblical invectives for teaching that Christ will be crucified again for demons.
- Letter 96.13Jerome · ca. 370–419 · Theophilus rejects the idea that risen bodies will again be mortal, since Christ has conquered death.
- Letter 96.14Jerome · ca. 370–419 · Theophilus condemns Origen's teaching that prayer should be addressed to the Father alone, citing Scripture for prayer to Christ.
- Letter 96.15Jerome · ca. 370–419 · Theophilus argues from Romans 6 and 1 Corinthians 15 that risen bodies will be incorruptible and immortal, not dissolved into nothing.
- Letter 96.16Jerome · ca. 370–419 · Theophilus condemns Origen's statement that magic is not evil, arguing that magic and idolatry stand or fall together.
- Letter 96.17Jerome · ca. 370–419 · Theophilus rejects Origen's teachings that souls fell into bodies, that the cosmos arose from sin, and that bodily nature is 'vanity'.
- Letter 96.18Jerome · ca. 370–419 · Theophilus argues that the Origenist idea that souls fall from heaven into bodies would make marriage and childbearing evil, contrary to Scripture's blessings.
- Letter 96.19Jerome · ca. 370–419 · Theophilus argues that God blessed the first human beings before they sinned, so bodies do not result from the sin of souls, and urges Origen's followers to accept correction.
- Letter 97.1Jerome · ca. 370–419 · Jerome sends Pammachius and Marcella his translation of Theophilus's Easter letter, praising Theophilus for driving out Origen as Demetrius once did.
- Letter 97.2Jerome · ca. 370–419 · Jerome attacks the Origenists for hypocrisy and for slandering Theophilus in Constantinople instead of openly defending or renouncing their views.
- Letter 97.3Jerome · ca. 370–419 · Jerome describes his translation of Theophilus's Easter letter of 402 and outlines its four parts.
- Letter 97.4Jerome · ca. 370–419 · Jerome hopes Rome will welcome Theophilus's letter and praises Pope Anastasius for condemning the Origenists in the West.
- Letter 98.2Jerome · ca. 370–419 · Theophilus urges the negligent to seek the joys of the feast and the future city, and to avoid the snares of heretics.
- Letter 98.3Jerome · ca. 370–419 · Theophilus says heretics have no share in the feast, and describes how humanity, before Christ, fell into worshipping rulers as gods.
- Letter 98.4Jerome · ca. 370–419 · Theophilus teaches that the Word became fully human without ceasing to be God, and rejects the Apollinarian view that Christ lacked a human rational soul.
- Letter 98.5Jerome · ca. 370–419 · Theophilus refutes the Apollinarian claim that Christ's soul was 'the mind of the flesh', distinguishing the soul from its faculties.
- Letter 98.6Jerome · ca. 370–419 · Theophilus argues that Apollinaris's orthodox writings do not excuse his error about Christ's soul, and that Christ took a complete human soul.
- Letter 98.7Jerome · ca. 370–419 · Theophilus argues from Christ's descent to hell and his words that he laid down and took up a complete human soul.
- Letter 98.8Jerome · ca. 370–419 · Theophilus teaches that Christ took a complete human body and soul at his birth from Mary, rejecting the Origenist view that his soul pre-existed in heaven.
- Letter 98.9Jerome · ca. 370–419 · Theophilus declares that followers of Origen, 'the hydra of all heresies', have no part in the Easter feast.
- Letter 98.10Jerome · ca. 370–419 · Theophilus rejects Origen's teaching that the material world and bodies came into being because of the fall of rational beings.
- Letter 98.11Jerome · ca. 370–419 · Theophilus affirms that risen bodies will never die again, since Christ saved the whole human being.
- Letter 98.12Jerome · ca. 370–419 · Theophilus rejects Origen's view that the angelic ranks earned their names by merit after creation, citing Colossians 1:16.
- Letter 98.13Jerome · ca. 370–419 · Theophilus rejects Origen's teaching that the Spirit and the Word act only in rational beings, citing the consecration of baptismal water and the eucharistic elements and Christ's miracles.
- Letter 98.14Jerome · ca. 370–419 · Theophilus rejects Origen's reading of Philippians 2, in which the Saviour's soul, not the Word, emptied itself, arguing that it makes the soul equal to God.
- Letter 98.15Jerome · ca. 370–419 · Theophilus argues that Origen's derivation of 'soul' (psyche) from 'cooling' would imply that Christ's soul too had cooled from the love of God.
- Letter 98.16Jerome · ca. 370–419 · Theophilus argues that Origen contradicts himself by making Christ's soul one with the Son as the Son is one with the Father, while also calling it inferior to the Word.
- Letter 98.17Jerome · ca. 370–419 · Theophilus rejects Origen's claim that God created only as many rational beings as he could govern, arguing that God's power exceeds all that he made.
- Letter 98.18Jerome · ca. 370–419 · Theophilus continues that God's power is not limited by the matter or number of creatures he made.
- Letter 98.19Jerome · ca. 370–419 · Theophilus calls Origen's followers to leave error and come to Christ like the magi, and describes the church's safe voyage through heresy to the harbour of Scripture.
- Letter 98.21Jerome · ca. 370–419 · Theophilus urges Origen's followers to flee 'Babylon', whose golden cup of eloquent error leads to ruin, and to guard the soul by continence.
- Letter 98.22Jerome · ca. 370–419 · Theophilus rebukes the exiled Nitrian monks for slandering the church before the powerful and urges them to silence befitting monks.
- Letter 98.23Jerome · ca. 370–419 · Theophilus asks the faithful to pray for the Origenist monks and offers to receive them back if they repent.
- Letter 98.24Jerome · ca. 370–419 · Theophilus hopes the monks will return to the church, warns them of Deuteronomy's penalty for rejecting the priest, and warns the faithful to guard themselves.
- Letter 100.11Jerome · ca. 370–419 · The eternal festival is anticipated in praise of the incarnate Word, who took all our nature except sin, suffered in the flesh while impassible in his Godhead, and overthrew idolatry and, Theophilus adds, the Origenists.
- Letter 100.12Jerome · ca. 370–419 · Against Origen's teaching that bodies are prisons for fallen souls, Theophilus argues from Paul's commendation of marriage and God's blessing of Adam and Eve that bodies, marriage, and childbearing are blessings, not punishments.
- Letter 100.13Jerome · ca. 370–419 · Theophilus likens Origen's treatises to pagan idols and urges the church's teachers to build their doctrine, like careful masons, on the Scriptures and on Christ the cornerstone.
- Letter 100.14Jerome · ca. 370–419 · As pilots steer through waves, Christians should steer by God's law through heresy and changing fortunes, and not turn on former patrons when they fall, as Job's friends reproached him.
- Letter 108.23Jerome · ca. 370–419 · Jerome tells how an Origenist questioner tried to unsettle Paula about the resurrection body and the pre-existence of souls, and how Jerome confronted him, arguing that the same bodies, with their sex, will rise, though without marriage.
- Letter 108.24Jerome · ca. 370–419 · Jerome continues his argument from the risen Christ, who had a real male body that could be touched and could eat, explaining the closed doors and the walking on water as God's power, not a change of the body's nature.
- Letter 108.25Jerome · ca. 370–419 · Jerome ends his argument by appealing to God's unsearchable judgments and teaching that all will rise at the age of Christ's fullness; Paula thereafter publicly rejected the questioner and his fellow Origenists.
- Letter 112.13Jerome · ca. 370–419 · Jerome objects that Augustine's view would revive the heresy of Cerinthus, Ebion, and the Nazarenes, who mixed the law's ceremonies with the gospel.
- Letter 112.16Jerome · ca. 370–419 · Jerome argues that the law's ceremonies cannot be morally indifferent, as Augustine's view implies, and that Augustine escapes Porphyry only to fall into the error of Ebion.
- Letter 113.1Jerome · ca. 370–419 · Theophilus tells Jerome that John Chrysostom deserved his downfall, above all for favoring the Origenists and grieving Epiphanius.
- Letter 116.6Jerome · ca. 370–419 · Augustine warns that admitting that the apostles wrote falsehoods would give the Manichaeans the weapon they lack when they claim the Scriptures were corrupted.
- Letter 116.15Jerome · ca. 370–419 · Augustine explains that the old rites, given to foreshadow Christ, were to be laid aside gradually and honorably, so that Paul could observe them sincerely then, though no Christian may observe them now.
- Letter 116.16Jerome · ca. 370–419 · Augustine turns Jerome's charge back on him, and argues that the Jewish rites, now dead, had to be escorted with reverence to their burial, so that to revive them now would be to violate the grave.
- Letter 119.11Jerome · ca. 370–419 · Jerome defends reading commentators whose doctrines he rejects, testing everything and holding to the faith of the catholic church.
- Letter 120.9Jerome · ca. 370–419 · Jerome reconciles John 20:22 and the promise of Pentecost: the apostles first received the grace to forgive sins, then at Pentecost the fuller gifts of power and tongues; he rejects the Montanist claim and argues for the Spirit's divinity.
- Letter 120.10Jerome · ca. 370–419 · Jerome interprets Rom 9:14-29, rejecting the idea of souls punished for sins before birth and arguing that God's choice rests on human free will to believe or refuse.
- Letter 121.4Jerome · ca. 370–419 · Jerome notes the literal reading of Matt 24:19-20 (the Antichrist, or the Roman siege of Jerusalem) and gives a spiritual one: souls newly pregnant with faith are endangered by heresy in the church.
- Letter 121.7Jerome · ca. 370–419 · Jerome rejects Marcionite and Arian readings of Rom 5:7 and explains that Paul contrasts the rarity of dying for a just man with Christ's dying for the ungodly.
- Letter 124.1Jerome · ca. 370–419 · Jerome explains how his literal translation of Origen’s On First Principles, made for Pammachius, was secretly copied and circulated in a corrupt form, and sends Avitus his own copy.
- Letter 124.2Jerome · ca. 370–419 · Jerome lists the teachings on the Father, Son and Holy Spirit in book 1 of Origen’s On First Principles that he regards as heretical, especially the subordination of the Son and Spirit.
- Letter 124.3Jerome · ca. 370–419 · Jerome reports Origen’s teaching that rational beings fell into bodies through negligence and can pass repeatedly between angel, human and demon in successive worlds.
- Letter 124.4Jerome · ca. 370–419 · Jerome reports Origen’s views that bodies will be dissolved or refined, that the stars are ensouled, and that fallen beings may even pass into animal bodies, which Origen offered only as speculation.
- Letter 124.5Jerome · ca. 370–419 · Jerome quotes book 2 of On First Principles on successive worlds, the possible dissolution of all bodies when all are subject to God, and three possible accounts of the end.
- Letter 124.6Jerome · ca. 370–419 · Jerome quotes Origen on God’s invisibility even to the Son, on the soul of Christ, on souls as fallen minds, on Esau’s prior sins and on the souls of the stars.
- Letter 124.7Jerome · ca. 370–419 · Jerome reports that Origen placed the fire of hell in the sinner’s conscience and spoke of rebirth into other worlds and of a final bodiless perfection.
- Letter 124.8Jerome · ca. 370–419 · Jerome quotes book 3 of On First Principles, where Origen explains Jacob and Esau, vessels of honor and dishonor, and possessed children by the merits of souls before birth.
- Letter 124.9Jerome · ca. 370–419 · Jerome quotes Origen on worlds before and after this one, on the fall of rational creatures into bodies, on the stars as ensouled ministers, and on an incorporeal end in which the saints share God’s life.
- Letter 124.10Jerome · ca. 370–419 · Jerome quotes Origen on the renewal of matter and worlds after intervals of time, on a future devil drawn from the most wicked, and on bodily nature being taken up into the divine substance.
- Letter 124.11Jerome · ca. 370–419 · Jerome reports Origen’s view in book 4 that souls descend from the heavenly Jerusalem as if dying into lower worlds, so that hell and heaven are relative, and that the saints will fight hostile powers at the end.
- Letter 124.12Jerome · ca. 370–419 · Jerome charges that Origen spoke of an eternal Gospel in heaven and of Christ suffering again in the heavenly places for the salvation of demons, and quotes the passage.
- Letter 124.13Jerome · ca. 370–419 · Jerome quotes Origen’s argument that the Father comprehends the Son but the Son cannot fully comprehend the Father.
- Letter 124.14Jerome · ca. 370–419 · Jerome reports Origen’s view that bodies are made and dissolved as rational creatures fall and rise, and that God, angels and human souls are “in a certain way” of one substance.
- Letter 124.15Jerome · ca. 370–419 · Jerome condemns the translator who altered only Origen’s statements on the Son and Spirit and praised the rest, and offers this letter as a guide for readers of On First Principles.
- Letter 127.9Jerome · ca. 370–419 · The Origenist controversy reaches Rome with Rufinus's translation of On First Principles, and Marcella publicly opposes it.
- Letter 127.10Jerome · ca. 370–419 · Marcella's evidence leads to the condemnation of the Origenists at Rome under Bishop Anastasius.
- Letter 127.11Jerome · ca. 370–419 · The Origenist storm passes to the East, where Jerome's party is persecuted until God ends it.
- Letter 130.16Jerome · ca. 370–419 · Jerome warns Demetrias to hold the faith of Pope Innocent and reject the Origenist teaching that souls pre-existed and were sent into bodies for earlier sins.
- Letter 131.3Jerome · ca. 370–419 · Augustine states his firm convictions: the soul is immortal in its own way, but it is not a part of God, since it is changeable.
- Letter 131.6Jerome · ca. 370–419 · Augustine asks Jerome where an infant's soul contracts the guilt from which baptism frees it, noting that Jerome affirms original sin.
- Letter 131.7Jerome · ca. 370–419 · Augustine recalls treating four views of the soul's origin in On Free Will against the Manichees, and asks Jerome which of them is true.
- Letter 131.27Jerome · ca. 370–419 · Augustine shows that the same difficulty besets the view that souls pre-exist, and rejects the idea that souls are imprisoned in bodies for sins of a former life.
- Letter 133.1Jerome · ca. 370–419 · Jerome tells Ctesiphon that the new claim that a man can be free of sin and passion comes from the Stoic and Pythagorean philosophers and is refuted by Paul and common experience.
- Letter 133.2Jerome · ca. 370–419 · Jerome cites Scripture to show that no one is without sin, rejecting the claim that a sinless life is possible though it has never existed.
- Letter 133.3Jerome · ca. 370–419 · Jerome traces the Pelagian claim of sinlessness to Manichaeans, Priscillian, Evagrius, the Sentences of Sextus, Origen, and Jovinian.
- Letter 133.4Jerome · ca. 370–419 · Jerome lists heresiarchs who were aided by women and warns that the same is happening now.
- Letter 133.5Jerome · ca. 370–419 · Jerome argues that the Pelagian view of grace as merely the gift of free will makes prayer and fasting pointless, quoting one of Pelagius's disciples.
- Letter 133.6Jerome · ca. 370–419 · Jerome insists that free will itself depends on God's continual help, so Christians must always pray and give thanks, and no one is perfect in this life.
- Letter 133.7Jerome · ca. 370–419 · Jerome mocks a Pelagian's claim that ordinary actions need no divine help, and argues that the commandments cannot be both easy and never fulfilled.
- Letter 133.8Jerome · ca. 370–419 · Jerome argues that the Pelagian formula 'without sin if he wills' makes grace superfluous, and cites Romans 7–8 on the weakness of the flesh.
- Letter 133.9Jerome · ca. 370–419 · Jerome denies holding the Manichaean view of an evil nature, appealing to Paul on the frailty of the flesh and to God's inscrutable justice.
- Letter 133.10Jerome · ca. 370–419 · Jerome affirms free choice but insists it needs God's help, and presses his opponent with the dilemma of his own confessed sinfulness.
- Letter 133.11Jerome · ca. 370–419 · Jerome ridicules the distinction between being sinless and being able to be sinless, and challenges his opponents to state openly what they teach in private.
- Letter 133.12Jerome · ca. 370–419 · Jerome invites scrutiny of his own writings and calls on the Pelagian teacher either to defend his views openly or to confess his error for the sake of unity.
- Letter 133.13Jerome · ca. 370–419 · Jerome explains that biblical saints are called righteous for the greater part of their virtues, not for sinlessness, and warns Ctesiphon's patrons against supporting the Pelagians.
- Letter 134.1Jerome · ca. 370–419 · Jerome tells Augustine that the troubles in Palestine have kept him from answering his two treatises, and urges common action against the Pelagian heresy.
- Letter 136.1Jerome · ca. 370–419 · Pope Innocent consoles Jerome after the attack on his monasteries, offers to appoint judges if he names the culprits, and says he has written to Bishop John of Jerusalem.
- Letter 138.1Jerome · ca. 370–419 · Jerome tells Riparius that the Pelagian leader has been driven out of Palestine, though his followers remain at Joppa, and urges him to continue the fight.
- Letter 139.1Jerome · ca. 370–419 · Jerome encourages Apronius in his struggle, invites him to the East, where the heretics are now silent, and says his own house, though ruined, is rich in spirit.
- Letter 140.6Jerome · ca. 370–419 · On Ps 90:2 Jerome rejects a punctuation used to support the pre-existence of souls, and notes that Prov 8:22 in Hebrew speaks of Wisdom (Christ) as 'possessed', not 'created'.
- Letter 140.12Jerome · ca. 370–419 · On Ps 90:9 Jerome compares life to a spoken word that vanishes, explains God's 'anger' as judgment, and likens heretics to spiders' webs.
- Letter 140.21Jerome · ca. 370–419 · On Ps 90:17 Jerome argues against the Pelagians that even the risen saints pray for God to direct and confirm their works.
- Letter 141.1Jerome · ca. 370–419 · Jerome praises Augustine for standing firm against the Pelagians.
- Letter 141.2Jerome · ca. 370–419 · Jerome tells Augustine that Catholics honour him and heretics hate them both.
- Letter 142.1Jerome · ca. 370–419 · Jerome tells Augustine that many still cling secretly to their former error.
- Letter 143.1Jerome · ca. 370–419 · Jerome writes to Alypius and Augustine rejoicing that the Caelestian heresy has been crushed by their efforts.
- Letter 143.2Jerome · ca. 370–419 · Jerome explains that illness and Eustochium's death have delayed his reply to Anianus's defence of Pelagius, and sends greetings from Albina, Pinianus, Melania, and Paula.
- Letter 144.3Jerome · ca. 370–419 · Augustine quotes Jerome's letter explaining that the troubles of the time had kept him from answering.
- Letter 144.8Jerome · ca. 370–419 · Augustine asks Optatus from what God makes souls, if not by propagation, and rejects the view that souls are embodied for sins of a former life.
- Letter 144.14Jerome · ca. 370–419 · Augustine distinguishes whether God makes all souls (certain) from how he makes them (open), and warns Optatus not to fall into Pelagianism by denying the inheritance of souls.
- Letter 144.18Jerome · ca. 370–419 · Augustine turns the question back on Optatus: how can a soul inherit Adam's sin if it is not itself derived from Adam?
- Letter 144.20Jerome · ca. 370–419 · Augustine explains that only one of the two books he sent Jerome concerned the soul, and warns Optatus against the Pelagian denial of original sin.
- Letter 151.1Jerome · ca. 370–419 · Jerome praises his correspondent for fighting heretics who are troubling Gaul, Italy and Palestine.
- Letter 152.1Jerome · ca. 370–419 · Jerome dismisses the writings of Julian, Pelagius and Caelestius and declines, because of age and illness, to write against them.
- Letter 153.1Jerome · ca. 370–419 · Jerome congratulates a newly ordained bishop of Rome, tells of Eustochium's death and the care of the young Paula, and urges him to act against the heretics.
- Letter 154.1Jerome · ca. 370–419 · Jerome says the heretics' repentance cannot be trusted and urges that they be cut off spiritually, hoping that Bishop Boniface will root them out.
- Letter 154.2Jerome · ca. 370–419 · Jerome reports that Eustochium died faithful, having preferred exile to communion with heretics.
- Letter 154.3Jerome · ca. 370–419 · Jerome sends greetings to Marius Mercator and others and urges them to oppose the Pelagians.
- Synodal Letter 96Amphilochius of Iconium · ca. 376 · The synod upholds Nicaea, whose creed suffices on the Spirit for careful readers; the baptismal command of Matt 28:19 shows three hypostases and one nature against Sabellius, the Anomoeans, Arians and Pneumatomachi.
- Synodal Letter 98Amphilochius of Iconium · ca. 376 · The Spirit is not a creature but is named in baptism; the synod confesses one principle and three hypostases, urges peace and unity, and requires the Spirit to be glorified with the Father and the Son.
- On the Holy Spirit 2.4Basil of Caesarea · ca. 374–375 · The heretics use the prepositions "from whom," "through whom," and "in whom" to argue that Father, Son, and Spirit differ in nature.
- On the Holy Spirit 3.5Basil of Caesarea · ca. 374–375 · The heretics borrowed a philosophers' classification of causes, in which each kind of cause has its own preposition, and applied it to God.
- On the Holy Spirit 4.6Basil of Caesarea · ca. 374–375 · Scripture does not use "from which" only of matter, and the heretics' borrowed rules would make the Son and the Spirit alien in nature to the Father.
- On the Holy Spirit 6.13Basil of Caesarea · ca. 374–375 · The opponents say the Son is "after" the Father and the Spirit "under" both, and so object to the doxology "with the Son."
- On the Holy Spirit 10.25Basil of Caesarea · ca. 374–375 · The attack on the church's doxology is really an attack on the faith and on the apostolic tradition.
- On the Holy Spirit 11.27Basil of Caesarea · ca. 374–375 · Those who deny the Spirit break the confession they made at baptism, and without the Spirit there is no true faith in the Son or the Father.
- On the Holy Spirit 17.41Basil of Caesarea · ca. 374–375 · If "subnumeration" means dividing a common class into its members, it would make Father, Son, and Spirit of one essence, the opposite of what the opponents intend.
- On the Holy Spirit 17.42Basil of Caesarea · ca. 374–375 · Basil mocks the idea that counting something second makes it inferior.
- On the Holy Spirit 17.43Basil of Caesarea · ca. 374–375 · Counting does not change the nature of what is counted, and the baptismal formula ranks the Spirit with the Son as the Son is ranked with the Father.
- On the Holy Spirit 18.47Basil of Caesarea · ca. 374–375 · The knowledge of God runs from the Spirit through the Son to the Father, and God's gifts from the Father through the Son to the Spirit; counting them "first, second, third" would make three gods.
- On the Holy Spirit 25.59Basil of Caesarea · ca. 374–375 · "With" and "and" link the names equally, but "with" also shows the distinct hypostases and their inseparable fellowship, refuting both Sabellius and those who separate the persons in time.
- On the Holy Spirit 28.70Basil of Caesarea · ca. 374–375 · Men expect to be glorified with Christ yet deny the Spirit that glory; the present confusion foreshadows a failure of faith, and blasphemy against the Spirit is unforgivable.
- On the Holy Spirit 29.72Basil of Caesarea · ca. 374–375 · Basil cites earlier writers for the Spirit's place in the doxology: Dionysius of Alexandria's closing "with the Holy Spirit," Clement of Rome, Irenaeus, and Eusebius.
- On the Holy Spirit 30.77Basil of Caesarea · ca. 374–375 · The Arian controversy has split the churches into warring factions: bishops exiled, doctrine twisted to both extremes, self-appointed men seizing office, and no one willing to obey.
- Ancoratus 3.2Epiphanius of Salamis · 374 · Jews and Arians use the name of Jesus without confessing him as true Lord and God.
- Ancoratus 5.7Epiphanius of Salamis · 374 · The Father was never without the Son.
- Ancoratus 6.4Epiphanius of Salamis · 374 · Confessing “consubstantial” refutes Sabellius.
- Ancoratus 8.8Epiphanius of Salamis · 374 · If Son and Spirit were creatures, baptism in their name would make no sense.
- Ancoratus 9.1Epiphanius of Salamis · 374 · Misbelief is worse than unbelief.
- Ancoratus 9.6Epiphanius of Salamis · 374 · Peter is the firm rock of the faith; the gates of Hades are the heresies.
- Ancoratus 11.4Epiphanius of Salamis · 374 · Those who call the Spirit foreign to God ignore Paul.
- Ancoratus 12.6Epiphanius of Salamis · 374 · The indwelling Spirit enables the saints to glorify God deeply, unlike the Arians.
- Ancoratus 12.7Epiphanius of Salamis · 374 · Epiphanius counts eighty heresies in all.
- Ancoratus 12.8Epiphanius of Salamis · 374 · The five mother-heresies and the four Greek schools.
- Ancoratus 12.9Epiphanius of Salamis · 374 · Eleven heresies arose among Jews and Samaritans between the law and Christ.
- Ancoratus 13.1Epiphanius of Salamis · 374 · Twenty heresies before Christ and sixty after, up to the present emperors.
- Ancoratus 13.2Epiphanius of Salamis · 374 · Epiphanius lists the sixty Christian heresies of the Panarion.
- Ancoratus 14.1Epiphanius of Salamis · 374 · He is weary of recounting the heresies and the two schisms.
- Ancoratus 14.2Epiphanius of Salamis · 374 · The Melitians split over the readmission of the lapsed.
- Ancoratus 14.3Epiphanius of Salamis · 374 · The Audians are schismatics, not heretics, over the image of God, wealth, and Easter's date.
- Ancoratus 14.4Epiphanius of Salamis · 374 · Without the Spirit people wander into heresies and schisms.
- Ancoratus 14.6Epiphanius of Salamis · 374 · The opponent of the Spirit harms only himself.
- Ancoratus 15.1Epiphanius of Salamis · 374 · Some say the Spirit searches but does not comprehend God's depths.
- Ancoratus 17.6Epiphanius of Salamis · 374 · The Son's session at the right hand refutes both Sabellius and Arius.
- Ancoratus 27.5Epiphanius of Salamis · 374 · Others stumble over his Godhead because of the incarnation.
- Ancoratus 27.7Epiphanius of Salamis · 374 · Arians cite “my God and your God” to make the Son a creature.
- Ancoratus 28.3Epiphanius of Salamis · 374 · “Our image” shows one Godhead, refuting the Anomoeans.
- Ancoratus 28.4Epiphanius of Salamis · 374 · The Son is fellow creator, not a mere instrument.
- Ancoratus 31.2Epiphanius of Salamis · 374 · Opponents contrast God's impassibility with Christ's hunger, weariness, and sleep.
- Ancoratus 33.2Epiphanius of Salamis · 374 · Christ's human needs prove the reality of the incarnation.
- Ancoratus 33.3Epiphanius of Salamis · 374 · Eating and drinking refutes the Manichaeans; also the Lucianists and Arius.
- Ancoratus 33.4Epiphanius of Salamis · 374 · Lucianists deny Christ a soul so as to ascribe his passions to the Word.
- Ancoratus 33.7Epiphanius of Salamis · 374 · His tears and thirst show a real body and a soul.
- Ancoratus 35.1Epiphanius of Salamis · 374 · Opponents note that Scripture speaks of the Father's “soul.”
- Ancoratus 35.3Epiphanius of Salamis · 374 · They claim Christ's “soul” is likewise figurative.
- Ancoratus 35.4Epiphanius of Salamis · 374 · The Father had no flesh, but Christ did, so his soul is not figurative.
- Ancoratus 41.1Epiphanius of Salamis · 374 · Opponents cite “made” in Hebrews and Acts.
- Ancoratus 42.1Epiphanius of Salamis · 374 · Proverbs 8:22 is proverbial speech, not literal.
- Ancoratus 45.1Epiphanius of Salamis · 374 · Philippians 2:6 affirms he was God by nature.
- Ancoratus 46.1Epiphanius of Salamis · 374 · Opponents insist on calling him a creature.
- Ancoratus 46.3Epiphanius of Salamis · 374 · Opponents say begetting would imply passion in the Father.
- Ancoratus 48.1Epiphanius of Salamis · 374 · The Manichaean view of souls merging into one column is foolish.
- Ancoratus 48.5Epiphanius of Salamis · 374 · Souls remain individual in God's many mansions.
- Ancoratus 49.2Epiphanius of Salamis · 374 · Some say “chosen” means Son by grace.
- Ancoratus 50.2Epiphanius of Salamis · 374 · Some say he became Son by advance in love.
- Ancoratus 50.4Epiphanius of Salamis · 374 · A created Son could not be worshiped.
- Ancoratus 51.1Epiphanius of Salamis · 374 · The objection: worshiping Christ's body is worshiping a creature.
- Ancoratus 52.1Epiphanius of Salamis · 374 · The Arian dilemma: did the Father beget willingly or not?
- Ancoratus 52.2Epiphanius of Salamis · 374 · “Once” implies time; the Arians use words deceptively.
- Ancoratus 53.4Epiphanius of Salamis · 374 · Since the prophets are truthful, the matter needs understanding.
- Ancoratus 54.2Epiphanius of Salamis · 374 · Origen allegorized paradise.
- Ancoratus 62.1Epiphanius of Salamis · 374 · Origen allegorized the garments of skin.
- Ancoratus 62.2Epiphanius of Salamis · 374 · Origen held that the garments were bodies given after the fall.
- Ancoratus 62.3Epiphanius of Salamis · 374 · Origen scoffed at God as tanner.
- Ancoratus 62.6Epiphanius of Salamis · 374 · Did the risen Christ appear naked?
- Ancoratus 62.9Epiphanius of Salamis · 374 · Adam had flesh before the fall, as the rib shows.
- Ancoratus 63.1Epiphanius of Salamis · 374 · The church's faith stands; Origen will not help on judgment day.
- Ancoratus 63.2Epiphanius of Salamis · 374 · Readers of Origen's On First Principles should see his errors.
- Ancoratus 63.3Epiphanius of Salamis · 374 · Epiphanius cites Origen's view on what each rank can see.
- Ancoratus 63.4Epiphanius of Salamis · 374 · Origen deceived only himself and his followers.
- Ancoratus 63.5Epiphanius of Salamis · 374 · Origen's disciples should yield to the apostles and prophets.
- Ancoratus 63.6Epiphanius of Salamis · 374 · A call to the heresies to cease.
- Ancoratus 63.7Epiphanius of Salamis · 374 · Scripture is true; heresies lack the Spirit of the church's tradition.
- Ancoratus 75.1Epiphanius of Salamis · 374 · Some misread John 1:3 against the Holy Spirit.
- Ancoratus 76.1Epiphanius of Salamis · 374 · Paul had his own mind and the mind of Christ; Christ had a human soul and mind.
- Ancoratus 77.1Epiphanius of Salamis · 374 · Denying Christ a mind helps no one.
- Ancoratus 77.3Epiphanius of Salamis · 374 · Some wrongly say Christ lacked a human mind.
- Ancoratus 77.4Epiphanius of Salamis · 374 · They treat the mind as a separate hypostasis, equal to the spirit.
- Ancoratus 78.3Epiphanius of Salamis · 374 · Excluding Christ's mind makes salvation deficient.
- Ancoratus 81.3Epiphanius of Salamis · 374 · God sees through those who confess the faith deceitfully.
- Ancoratus 81.4Epiphanius of Salamis · 374 · A heretic may use orthodox words deceptively.
- Ancoratus 81.5Epiphanius of Salamis · 374 · Some liken the Trinity to body, soul, and spirit in man.
- Ancoratus 81.6Epiphanius of Salamis · 374 · The heretical analogy of the Trinity to the parts of a man.
- Ancoratus 82.2Epiphanius of Salamis · 374 · The faith has survived the heresies.
- Ancoratus 82.3Epiphanius of Salamis · 374 · Some ascetics say another flesh, not this one, will rise.
- Ancoratus 86.1Epiphanius of Salamis · 374 · Manichaeans and pagans say only the soul rises.
- Ancoratus 87.2Epiphanius of Salamis · 374 · Origenists say another flesh, not this one, is raised.
- Ancoratus 89.1Epiphanius of Salamis · 374 · He turns to those who say another body rises.
- Ancoratus 107.5Epiphanius of Salamis · 374 · They refute Manichaeans and Marcionites.
- Ancoratus 107.6Epiphanius of Salamis · 374 · These heretics blaspheme the Creator and the prophets.
- Ancoratus 107.7Epiphanius of Salamis · 374 · Refute their errors promptly.
- Ancoratus 108.1Epiphanius of Salamis · 374 · Marcionites mock the Old Testament God's questions.
- Ancoratus 108.2Epiphanius of Salamis · 374 · The Savior asked similar questions.
- Ancoratus 108.3Epiphanius of Salamis · 374 · Father and Son both ask while knowing.
- Ancoratus 110.1Epiphanius of Salamis · 374 · The plundering of Egypt was just.
- Ancoratus 111.3Epiphanius of Salamis · 374 · No blame attaches to God.
- Ancoratus 111.4Epiphanius of Salamis · 374 · The objection about the conquest of Canaan.
- Ancoratus 116.7Epiphanius of Salamis · 374 · Heretics arose within the church.
- Ancoratus 116.8Epiphanius of Salamis · 374 · Arians and Sabellians long for Egypt.
- Ancoratus 116.9Epiphanius of Salamis · 374 · The Sabellians deny distinct Son and Spirit.
- Ancoratus 116.10Epiphanius of Salamis · 374 · The Arians separate the Son from the Father's substance.
- Ancoratus 116.11Epiphanius of Salamis · 374 · The Pneumatomachi are the Arians' offspring.
- Ancoratus 117.1Epiphanius of Salamis · 374 · The baptism in the Jordan refutes the Sabellians.
- Ancoratus 117.5Epiphanius of Salamis · 374 · John 14:10 refutes the Arians.
- Ancoratus 117.6Epiphanius of Salamis · 374 · Two testimonies against the Pneumatomachi.
- Ancoratus 118.4Epiphanius of Salamis · 374 · Let those who attack the church cease.
- Ancoratus 118.13Epiphanius of Salamis · 374 · The Nicene anathemas.
- Ancoratus 119.1Epiphanius of Salamis · 374 · New heresies have arisen in the present reign.
- Ancoratus 119.12Epiphanius of Salamis · 374 · The anathemas of the second creed.
- Panarion (Adversus Haereses), Haer. 1-64 8.9.1Epiphanius of Salamis · 374-377 · Four Samaritan sects arose, corresponding to the four nations.
- Panarion (Adversus Haereses), Haer. 1-64 8.9.4Epiphanius of Salamis · 374-377 · Error spread from the one piety into many opinions.
- Panarion (Adversus Haereses), Haer. 1-64 9.1.1Epiphanius of Salamis · 374-377 · The Samaritans are the first sect based on Scripture.
- Panarion (Adversus Haereses), Haer. 1-64 9.2.1Epiphanius of Salamis · 374-377 · The Samaritans accept only the five books of Moses.
- Panarion (Adversus Haereses), Haer. 1-64 9.2.3Epiphanius of Salamis · 374-377 · The Samaritans deny the resurrection and the Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 9.2.4Epiphanius of Salamis · 374-377 · Epiphanius claims the Samaritans unknowingly worship idols hidden on Gerizim.
- Panarion (Adversus Haereses), Haer. 1-64 9.3.6Epiphanius of Salamis · 374-377 · Epiphanius mocks the Samaritans' purification customs.
- Panarion (Adversus Haereses), Haer. 1-64 10.1.1Epiphanius of Salamis · 374-377 · The four Samaritan sects agree on the law but differ slightly.
- Panarion (Adversus Haereses), Haer. 1-64 10.1.2Epiphanius of Salamis · 374-377 · The Samaritan Essenes kept the original practice; a dispute divided the others.
- Panarion (Adversus Haereses), Haer. 1-64 11.1.1Epiphanius of Salamis · 374-377 · The Sebuaeans changed the festival dates out of anger.
- Panarion (Adversus Haereses), Haer. 1-64 11.1.2Epiphanius of Salamis · 374-377 · The Sebuaeans place Unleavened Bread after the autumn new year.
- Panarion (Adversus Haereses), Haer. 1-64 11.1.3Epiphanius of Salamis · 374-377 · The Sebuaeans reverse the festival calendar; the other sects do not follow them.
- Panarion (Adversus Haereses), Haer. 1-64 12.1.1Epiphanius of Salamis · 374-377 · The Gorothenes and Dositheans quarrel with the Sebuaeans.
- Panarion (Adversus Haereses), Haer. 1-64 12.1.2Epiphanius of Salamis · 374-377 · The Gorothenes and Dositheans keep the feasts with the Jews.
- Panarion (Adversus Haereses), Haer. 1-64 13.1.1Epiphanius of Salamis · 374-377 · The Dositheans affirm the resurrection and practice abstinence and virginity.
- Panarion (Adversus Haereses), Haer. 1-64 13.1.2Epiphanius of Salamis · 374-377 · The Dositheans keep circumcision, sabbath, fasts, and avoid touching others.
- Panarion (Adversus Haereses), Haer. 1-64 13.1.3Epiphanius of Salamis · 374-377 · Dositheus, a disappointed Jew, joined the Samaritans and founded the sect.
- Panarion (Adversus Haereses), Haer. 1-64 13.1.4Epiphanius of Salamis · 374-377 · Epiphanius reports that Dositheus died from fasting in a cave.
- Panarion (Adversus Haereses), Haer. 1-64 13.2.1Epiphanius of Salamis · 374-377 · Summary of the four Samaritan sects.
- Panarion (Adversus Haereses), Haer. 1-64 13.2.2Epiphanius of Salamis · 374-377 · Transition from the Samaritans to the seven Jewish sects.
- Panarion (Adversus Haereses), Haer. 1-64 14.1.1Epiphanius of Salamis · 374-377 · Seven Jewish sects existed before Christ.
- Panarion (Adversus Haereses), Haer. 1-64 14.2.1Epiphanius of Salamis · 374-377 · The Sadducees, an offshoot of Dositheus, take their name from “righteousness.”
- Panarion (Adversus Haereses), Haer. 1-64 14.2.2Epiphanius of Salamis · 374-377 · The Sadducees deny resurrection, angels, and the Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 14.3.1Epiphanius of Salamis · 374-377 · The Sadducees' question to Jesus about the woman with seven husbands.
- Panarion (Adversus Haereses), Haer. 1-64 15.1.1Epiphanius of Salamis · 374-377 · The Scribes taught the law as a kind of grammar.
- Panarion (Adversus Haereses), Haer. 1-64 15.1.2Epiphanius of Salamis · 374-377 · The Scribes practiced extra washings of vessels and hands.
- Panarion (Adversus Haereses), Haer. 1-64 16.1.1Epiphanius of Salamis · 374-377 · The Pharisees share the Scribes' views.
- Panarion (Adversus Haereses), Haer. 1-64 16.1.2Epiphanius of Salamis · 374-377 · Some Pharisees practiced long periods of continence.
- Panarion (Adversus Haereses), Haer. 1-64 16.2.1Epiphanius of Salamis · 374-377 · The Pharisees affirm resurrection and angels but not the Son of God.
- Panarion (Adversus Haereses), Haer. 1-64 16.2.2Epiphanius of Salamis · 374-377 · The Pharisees used astrology with Hebrew names.
- Panarion (Adversus Haereses), Haer. 1-64 17.1.1Epiphanius of Salamis · 374-377 · The Hemerobaptists resemble the Scribes and Pharisees.
- Panarion (Adversus Haereses), Haer. 1-64 17.1.2Epiphanius of Salamis · 374-377 · The Hemerobaptists bathe every day.
- Panarion (Adversus Haereses), Haer. 1-64 17.1.3Epiphanius of Salamis · 374-377 · They hold that daily washing is necessary for life.
- Panarion (Adversus Haereses), Haer. 1-64 18.1.1Epiphanius of Salamis · 374-377 · The Nasaraeans are Jews from beyond the Jordan.
- Panarion (Adversus Haereses), Haer. 1-64 18.1.2Epiphanius of Salamis · 374-377 · The Nasaraeans keep circumcision, sabbath, and festivals.
- Panarion (Adversus Haereses), Haer. 1-64 18.1.3Epiphanius of Salamis · 374-377 · The Nasaraeans honor the patriarchs but reject the Pentateuch as we have it.
- Panarion (Adversus Haereses), Haer. 1-64 18.1.4Epiphanius of Salamis · 374-377 · The Nasaraeans reject sacrifice and meat, calling the books forged.
- Panarion (Adversus Haereses), Haer. 1-64 18.1.5Epiphanius of Salamis · 374-377 · The Nasaraeans' distinctive position is easily refuted.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.1Epiphanius of Salamis · 374-377 · The Ossaeans are introduced.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.4Epiphanius of Salamis · 374-377 · Elxai, a false prophet under Trajan, joined the Ossaeans and wrote a book.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.5Epiphanius of Salamis · 374-377 · Elxai, a Jew who did not keep the law, founded his own sect.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.6Epiphanius of Salamis · 374-377 · Elxai prescribed oaths by salt, water, earth, and other elements.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.7Epiphanius of Salamis · 374-377 · Elxai opposed virginity and required marriage.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.8Epiphanius of Salamis · 374-377 · Elxai permitted outward idolatry in persecution.
- Panarion (Adversus Haereses), Haer. 1-64 19.1.9Epiphanius of Salamis · 374-377 · Elxai cited a priest Phinehas who worshipped Artemis to escape death.
- Panarion (Adversus Haereses), Haer. 1-64 19.2.1Epiphanius of Salamis · 374-377 · Elxai's followers survive as the Sampsaeans; his name means “hidden power.”
- Panarion (Adversus Haereses), Haer. 1-64 19.2.3Epiphanius of Salamis · 374-377 · Two sisters descended from Elxai were venerated as goddesses.
- Panarion (Adversus Haereses), Haer. 1-64 19.2.4Epiphanius of Salamis · 374-377 · Their followers used the sisters' spittle as a remedy.
- Panarion (Adversus Haereses), Haer. 1-64 19.3.2Epiphanius of Salamis · 374-377 · Elxai taught that denying the faith outwardly is no sin.
- Panarion (Adversus Haereses), Haer. 1-64 19.3.4Epiphanius of Salamis · 374-377 · It is unclear whether Elxai's “Christ” means Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 19.3.5Epiphanius of Salamis · 374-377 · Elxai required prayer facing Jerusalem, not the east.
- Panarion (Adversus Haereses), Haer. 1-64 19.3.6Epiphanius of Salamis · 374-377 · Elxai rejects sacrifices yet prays toward Jerusalem.
- Panarion (Adversus Haereses), Haer. 1-64 19.3.7Epiphanius of Salamis · 374-377 · Elxai calls water favorable and fire alien.
- Panarion (Adversus Haereses), Haer. 1-64 19.4.1Epiphanius of Salamis · 374-377 · Elxai describes Christ as a gigantic power with measurements.
- Panarion (Adversus Haereses), Haer. 1-64 19.4.2Epiphanius of Salamis · 374-377 · Elxai describes the Holy Spirit as female.
- Panarion (Adversus Haereses), Haer. 1-64 19.4.3Epiphanius of Salamis · 374-377 · Elxai's secret prayer formula is given.
- Panarion (Adversus Haereses), Haer. 1-64 19.5.1Epiphanius of Salamis · 374-377 · The Ossaeans keep the law but, like the Nasaraeans, reject the books of Moses.
- Panarion (Adversus Haereses), Haer. 1-64 19.5.4Epiphanius of Salamis · 374-377 · Elxai also influenced the Ebionites and Nazoraeans.
- Panarion (Adversus Haereses), Haer. 1-64 19.5.5Epiphanius of Salamis · 374-377 · Four sects used Elxai's book.
- Panarion (Adversus Haereses), Haer. 1-64 20.1.1Epiphanius of Salamis · 374-377 · The Herodians thought Herod was the Christ.
- Panarion (Adversus Haereses), Haer. 1-64 20.3.1Epiphanius of Salamis · 374-377 · Most of the Jewish and Samaritan sects have died out.
- Panarion (Adversus Haereses), Haer. 1-64 20.3.2Epiphanius of Salamis · 374-377 · Remnants of the Nasaraeans and Ossaeans survive, now joined to the Ebionites.
- Panarion (Adversus Haereses), Haer. 1-64 20.3.4Epiphanius of Salamis · 374-377 · Summary of which sects survive.
- Panarion (Adversus Haereses), Haer. 1-64 21.1.1Epiphanius of Salamis · 374-377 · Simon Magus founded the first sect after Christ.
- Panarion (Adversus Haereses), Haer. 1-64 21.1.2Epiphanius of Salamis · 374-377 · Simon, a sorcerer from Gitta, deceived the Samaritans.
- Panarion (Adversus Haereses), Haer. 1-64 21.1.3Epiphanius of Salamis · 374-377 · Simon claimed to be the great power of God, Father and Son.
- Panarion (Adversus Haereses), Haer. 1-64 21.1.5Epiphanius of Salamis · 374-377 · Simon offered Peter money for the power to give the Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 21.2.1Epiphanius of Salamis · 374-377 · Simon used Christ's name to spread deadly error.
- Panarion (Adversus Haereses), Haer. 1-64 21.2.2Epiphanius of Salamis · 374-377 · Simon took a woman named Helen from Tyre.
- Panarion (Adversus Haereses), Haer. 1-64 21.2.3Epiphanius of Salamis · 374-377 · Simon called Helen the Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 21.2.4Epiphanius of Salamis · 374-377 · Simon claims to have descended in disguise to rescue Ennoia, identified with Helen of Troy.
- Panarion (Adversus Haereses), Haer. 1-64 21.2.5Epiphanius of Salamis · 374-377 · The power from above drove the world-ruling angels to war over her beauty.
- Panarion (Adversus Haereses), Haer. 1-64 21.2.6Epiphanius of Salamis · 374-377 · The rulers imprisoned her and she passed through many bodies.
- Panarion (Adversus Haereses), Haer. 1-64 21.3.1Epiphanius of Salamis · 374-377 · Simon's account of Helen continues.
- Panarion (Adversus Haereses), Haer. 1-64 21.3.2Epiphanius of Salamis · 374-377 · Simon reads Homer's Helen as his Ennoia.
- Panarion (Adversus Haereses), Haer. 1-64 21.3.3Epiphanius of Salamis · 374-377 · Simon allegorizes the Trojan horse as ignorance.
- Panarion (Adversus Haereses), Haer. 1-64 21.3.4Epiphanius of Salamis · 374-377 · Simon turns Paul's armor of God into an image of Athena.
- Panarion (Adversus Haereses), Haer. 1-64 21.3.5Epiphanius of Salamis · 374-377 · Simon calls Helen the lost sheep of the Gospel.
- Panarion (Adversus Haereses), Haer. 1-64 21.3.6Epiphanius of Salamis · 374-377 · Simon's followers worship images of him as Zeus and Helen as Athena.
- Panarion (Adversus Haereses), Haer. 1-64 21.4.1Epiphanius of Salamis · 374-377 · Epiphanius charges that Simon's mysteries used semen and menstrual blood.
- Panarion (Adversus Haereses), Haer. 1-64 21.4.2Epiphanius of Salamis · 374-377 · Simon called these rites mysteries of life.
- Panarion (Adversus Haereses), Haer. 1-64 21.4.3Epiphanius of Salamis · 374-377 · Simon taught salvation through secret names of heavenly powers.
- Panarion (Adversus Haereses), Haer. 1-64 21.4.4Epiphanius of Salamis · 374-377 · Simon denied the resurrection of the flesh; the Gnostics begin with him.
- Panarion (Adversus Haereses), Haer. 1-64 21.4.5Epiphanius of Salamis · 374-377 · Simon ascribed the law and prophets to inferior powers.
- Panarion (Adversus Haereses), Haer. 1-64 21.5.1Epiphanius of Salamis · 374-377 · Epiphanius begins his refutation of Simon.
- Panarion (Adversus Haereses), Haer. 1-64 21.6.1Epiphanius of Salamis · 374-377 · Simon contradicts himself by fearing the angels he made.
- Panarion (Adversus Haereses), Haer. 1-64 21.6.3Epiphanius of Salamis · 374-377 · God the Father is the creator, so Simon's teaching is vain.
- Panarion (Adversus Haereses), Haer. 1-64 22.1.1Epiphanius of Salamis · 374-377 · Menander, Simon's disciple, taught that angels made the world.
- Panarion (Adversus Haereses), Haer. 1-64 22.1.2Epiphanius of Salamis · 374-377 · Menander claimed to save his initiates from the world-making angels.
- Panarion (Adversus Haereses), Haer. 1-64 22.1.3Epiphanius of Salamis · 374-377 · Menander claimed to be greater than Simon.
- Panarion (Adversus Haereses), Haer. 1-64 22.2.1Epiphanius of Salamis · 374-377 · Menander's sect has largely died out.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.1Epiphanius of Salamis · 374-377 · Satornilus of Antioch followed Menander.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.2Epiphanius of Salamis · 374-377 · Satornilus and Basilides were fellow students; Satornilus taught that angels made the world.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.3Epiphanius of Salamis · 374-377 · Satornilus: an unknown Father, and seven angels who made and divided the world.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.4Epiphanius of Salamis · 374-377 · The angels made man in imitation of a luminous image from above.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.5Epiphanius of Salamis · 374-377 · Longing for the heavenly light moved the angels to form man.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.6Epiphanius of Salamis · 374-377 · The angels said, “Let us make man in image and likeness.”
- Panarion (Adversus Haereses), Haer. 1-64 23.1.7Epiphanius of Salamis · 374-377 · Satornilus omitted “our” from Gen 1:26.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.8Epiphanius of Salamis · 374-377 · Man crawled like a worm until the power above sent a spark to raise him.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.9Epiphanius of Salamis · 374-377 · Only the spark is saved; the body perishes.
- Panarion (Adversus Haereses), Haer. 1-64 23.1.10Epiphanius of Salamis · 374-377 · Satornilus taught that Christ only appeared to be human.
- Panarion (Adversus Haereses), Haer. 1-64 23.2.1Epiphanius of Salamis · 374-377 · The knowledge falsely so called grows with Satornilus.
- Panarion (Adversus Haereses), Haer. 1-64 23.2.2Epiphanius of Salamis · 374-377 · Satornilus: the God of the Jews is one of the angels; the Savior came to destroy him.
- Panarion (Adversus Haereses), Haer. 1-64 23.2.3Epiphanius of Salamis · 374-377 · Satornilus: two races of humanity, good and evil.
- Panarion (Adversus Haereses), Haer. 1-64 23.2.4Epiphanius of Salamis · 374-377 · The Savior came to help the good against the demons.
- Panarion (Adversus Haereses), Haer. 1-64 23.2.5Epiphanius of Salamis · 374-377 · Satornilus called marriage and procreation Satanic.
- Panarion (Adversus Haereses), Haer. 1-64 23.2.6Epiphanius of Salamis · 374-377 · Satornilus ascribed the prophecies to angels and Satan.
- Panarion (Adversus Haereses), Haer. 1-64 23.7.2Epiphanius of Salamis · 374-377 · Transition to Basilides, Satornilus's fellow student.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.1Epiphanius of Salamis · 374-377 · Basilides taught in Egypt, around Alexandria and the Delta nomes.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.4Epiphanius of Salamis · 374-377 · Basilides' sect still flourishes in Egypt.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.5Epiphanius of Salamis · 374-377 · Basilides tried to outdo Satornilus.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.6Epiphanius of Salamis · 374-377 · Basilides' myths are borrowed from Satornilus and Simon.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.7Epiphanius of Salamis · 374-377 · Basilides' chain of emanations from the Unbegotten.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.8Epiphanius of Salamis · 374-377 · The powers produce successive heavens and angels.
- Panarion (Adversus Haereses), Haer. 1-64 24.1.9Epiphanius of Salamis · 374-377 · Basilides counted 365 heavens.
- Panarion (Adversus Haereses), Haer. 1-64 24.2.2Epiphanius of Salamis · 374-377 · Basilides invented names for the rulers of the heavens.
- Panarion (Adversus Haereses), Haer. 1-64 24.2.3Epiphanius of Salamis · 374-377 · Basilides made the God of the Jews one of the lower angels.
- Panarion (Adversus Haereses), Haer. 1-64 24.2.5Epiphanius of Salamis · 374-377 · Basilides: the God of the Jews is the most arrogant of the angels.
- Panarion (Adversus Haereses), Haer. 1-64 24.2.6Epiphanius of Salamis · 374-377 · Basilides blasphemes the God of Israel as warlike.
- Panarion (Adversus Haereses), Haer. 1-64 24.2.7Epiphanius of Salamis · 374-377 · Basilides explains Israel's wars by the jealousy of the other angels.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.1Epiphanius of Salamis · 374-377 · Basilides taught that Simon of Cyrene was crucified in place of Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.3Epiphanius of Salamis · 374-377 · Jesus and Simon exchanged forms.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.4Epiphanius of Salamis · 374-377 · Jesus stood by laughing, then ascended.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.5Epiphanius of Salamis · 374-377 · Jesus passed through the powers back to the Father.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.6Epiphanius of Salamis · 374-377 · Basilides: the Son came to reveal the truth to his sect alone.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.7Epiphanius of Salamis · 374-377 · Epiphanius charges that Basilides permitted promiscuity.
- Panarion (Adversus Haereses), Haer. 1-64 24.3.8Epiphanius of Salamis · 374-377 · Many join the sect for license to indulge themselves.
- Panarion (Adversus Haereses), Haer. 1-64 24.4.1Epiphanius of Salamis · 374-377 · Basilides taught that martyrdom was pointless.
- Panarion (Adversus Haereses), Haer. 1-64 24.4.2Epiphanius of Salamis · 374-377 · Basilides counseled denial rather than martyrdom.
- Panarion (Adversus Haereses), Haer. 1-64 24.5.2Epiphanius of Salamis · 374-377 · Basilides' followers call outsiders pigs and dogs.
- Panarion (Adversus Haereses), Haer. 1-64 24.5.3Epiphanius of Salamis · 374-377 · They reinterpret “before men” to mean only among themselves.
- Panarion (Adversus Haereses), Haer. 1-64 24.5.4Epiphanius of Salamis · 374-377 · Basilides enjoined secrecy about his mystery.
- Panarion (Adversus Haereses), Haer. 1-64 24.5.5Epiphanius of Salamis · 374-377 · Basilidians claim to be neither Jews nor Christians and keep their faith hidden.
- Panarion (Adversus Haereses), Haer. 1-64 24.6.1Epiphanius of Salamis · 374-377 · Basilides' error began with the question of the origin of evil.
- Panarion (Adversus Haereses), Haer. 1-64 24.7.1Epiphanius of Salamis · 374-377 · Basilides' emanations repeated.
- Panarion (Adversus Haereses), Haer. 1-64 24.7.2Epiphanius of Salamis · 374-377 · Abrasax's name totals 365, the number of heavens.
- Panarion (Adversus Haereses), Haer. 1-64 24.7.3Epiphanius of Salamis · 374-377 · Basilides borrowed astrological schemes.
- Panarion (Adversus Haereses), Haer. 1-64 24.7.4Epiphanius of Salamis · 374-377 · They link Abrasax with the 365-day year.
- Panarion (Adversus Haereses), Haer. 1-64 24.8.1Epiphanius of Salamis · 374-377 · Irenaeus refuted Basilides.
- Panarion (Adversus Haereses), Haer. 1-64 25.1.1Epiphanius of Salamis · 374-377 · Nicolaus was one of the seven deacons.
- Panarion (Adversus Haereses), Haer. 1-64 25.1.3Epiphanius of Salamis · 374-377 · Epiphanius says the devil later deceived Nicolaus.
- Panarion (Adversus Haereses), Haer. 1-64 25.1.4Epiphanius of Salamis · 374-377 · Nicolaus practiced continence in marriage but gave it up.
- Panarion (Adversus Haereses), Haer. 1-64 25.1.5Epiphanius of Salamis · 374-377 · Nicolaus claimed that daily intercourse is necessary for salvation.
- Panarion (Adversus Haereses), Haer. 1-64 25.1.6Epiphanius of Salamis · 374-377 · Jealous of his wife, Nicolaus fell into blasphemous teaching.
- Panarion (Adversus Haereses), Haer. 1-64 25.2.1Epiphanius of Salamis · 374-377 · The Gnostic sects spring from Nicolaus.
- Panarion (Adversus Haereses), Haer. 1-64 25.2.2Epiphanius of Salamis · 374-377 · Some Gnostics honor Barbelo, mother of Ialdabaoth or Sabaoth.
- Panarion (Adversus Haereses), Haer. 1-64 25.2.3Epiphanius of Salamis · 374-377 · Barbelo's son claims to be the only God.
- Panarion (Adversus Haereses), Haer. 1-64 25.2.4Epiphanius of Salamis · 374-377 · Barbelo seduces the rulers to recover her scattered power.
- Panarion (Adversus Haereses), Haer. 1-64 25.2.5Epiphanius of Salamis · 374-377 · From this myth came obscene practices.
- Panarion (Adversus Haereses), Haer. 1-64 25.3.1Epiphanius of Salamis · 374-377 · Revelation condemns the Nicolaitans.
- Panarion (Adversus Haereses), Haer. 1-64 25.3.2Epiphanius of Salamis · 374-377 · Others claim to gather the power of Prunicus from bodily fluids.
- Panarion (Adversus Haereses), Haer. 1-64 25.3.4Epiphanius of Salamis · 374-377 · Others honor Ialdabaoth.
- Panarion (Adversus Haereses), Haer. 1-64 25.3.5Epiphanius of Salamis · 374-377 · They compose books in Ialdabaoth's name.
- Panarion (Adversus Haereses), Haer. 1-64 25.3.6Epiphanius of Salamis · 374-377 · Others honor a ruler called Caulacau.
- Panarion (Adversus Haereses), Haer. 1-64 25.5.1Epiphanius of Salamis · 374-377 · Another Gnostic myth: darkness embraces the spirit and begets the Womb.
- Panarion (Adversus Haereses), Haer. 1-64 25.5.2Epiphanius of Salamis · 374-377 · The Womb emits aeons.
- Panarion (Adversus Haereses), Haer. 1-64 25.5.3Epiphanius of Salamis · 374-377 · A shameful aeon and the Womb produce gods, angels, and demons.
- Panarion (Adversus Haereses), Haer. 1-64 25.7.2Epiphanius of Salamis · 374-377 · The Gnostics spring from Nicolaus and Simon.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.1Epiphanius of Salamis · 374-377 · The Gnostics' teaching is absurd to all.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.3Epiphanius of Salamis · 374-377 · The Gnostics wrote a book called Noria.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.4Epiphanius of Salamis · 374-377 · They identify Noria, Noah's wife, with Pyrrha.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.5Epiphanius of Salamis · 374-377 · Noria is explained from the Syriac word for fire.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.7Epiphanius of Salamis · 374-377 · In their myth Noria is refused entry to the ark by the world-creator.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.8Epiphanius of Salamis · 374-377 · Noria burned the ark repeatedly.
- Panarion (Adversus Haereses), Haer. 1-64 26.1.9Epiphanius of Salamis · 374-377 · Noria taught gathering the stolen power through bodily emissions.
- Panarion (Adversus Haereses), Haer. 1-64 26.2.2Epiphanius of Salamis · 374-377 · Some Gnostics revere a prophet Barcabbas.
- Panarion (Adversus Haereses), Haer. 1-64 26.2.4Epiphanius of Salamis · 374-377 · The prophecy of Barcabbas is called obscene.
- Panarion (Adversus Haereses), Haer. 1-64 26.2.5Epiphanius of Salamis · 374-377 · Some use a “Gospel of Perfection.”
- Panarion (Adversus Haereses), Haer. 1-64 26.2.6Epiphanius of Salamis · 374-377 · Others use a “Gospel of Eve.”
- Panarion (Adversus Haereses), Haer. 1-64 26.3.1Epiphanius of Salamis · 374-377 · A quotation from the Gospel of Eve.
- Panarion (Adversus Haereses), Haer. 1-64 26.3.3Epiphanius of Salamis · 374-377 · Epiphanius charges the Gnostics with promiscuity and eating human flesh and bodily fluids.
- Panarion (Adversus Haereses), Haer. 1-64 26.3.6Epiphanius of Salamis · 374-377 · They are called Borborians and Coddians.
- Panarion (Adversus Haereses), Haer. 1-64 26.3.7Epiphanius of Salamis · 374-377 · Other names of the sect.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.1Epiphanius of Salamis · 374-377 · Epiphanius says the sect holds wives in common.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.2Epiphanius of Salamis · 374-377 · Members recognize one another by a secret handshake.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.3Epiphanius of Salamis · 374-377 · They feast lavishly.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.4Epiphanius of Salamis · 374-377 · Husbands give their wives to other members.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.5Epiphanius of Salamis · 374-377 · They collect semen in their hands and pray.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.6Epiphanius of Salamis · 374-377 · They offer the semen as the body of Christ.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.7Epiphanius of Salamis · 374-377 · They eat it as a parody of the eucharist.
- Panarion (Adversus Haereses), Haer. 1-64 26.4.8Epiphanius of Salamis · 374-377 · They consume menstrual blood as the blood of Christ.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.1Epiphanius of Salamis · 374-377 · They read an apocryphal “tree of life” as menstruation.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.2Epiphanius of Salamis · 374-377 · They forbid procreation and seek only pleasure.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.3Epiphanius of Salamis · 374-377 · They consume the semen rather than conceive.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.4Epiphanius of Salamis · 374-377 · What they do if a pregnancy occurs.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.5Epiphanius of Salamis · 374-377 · Epiphanius accuses them of aborting and eating the fetus.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.6Epiphanius of Salamis · 374-377 · They call this the perfect Passover.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.7Epiphanius of Salamis · 374-377 · They pray naked with defiled hands.
- Panarion (Adversus Haereses), Haer. 1-64 26.5.8Epiphanius of Salamis · 374-377 · They pamper their bodies and condemn fasting.
- Panarion (Adversus Haereses), Haer. 1-64 26.6.1Epiphanius of Salamis · 374-377 · They reject Scripture texts against them as from the worldly spirit.
- Panarion (Adversus Haereses), Haer. 1-64 26.6.2Epiphanius of Salamis · 374-377 · Texts they can bend they ascribe to the Spirit of truth.
- Panarion (Adversus Haereses), Haer. 1-64 26.6.3Epiphanius of Salamis · 374-377 · They claim John the Baptist was imperfect, moved by many spirits.
- Panarion (Adversus Haereses), Haer. 1-64 26.6.4Epiphanius of Salamis · 374-377 · They apply “the least in the kingdom” to themselves.
- Panarion (Adversus Haereses), Haer. 1-64 26.8.1Epiphanius of Salamis · 374-377 · The Gnostics' books: Questions of Mary, books of Seth, Revelations of Adam, gospels.
- Panarion (Adversus Haereses), Haer. 1-64 26.8.2Epiphanius of Salamis · 374-377 · The Great Questions of Mary contain an obscene revelation scene.
- Panarion (Adversus Haereses), Haer. 1-64 26.8.3Epiphanius of Salamis · 374-377 · Mary falls in dismay.
- Panarion (Adversus Haereses), Haer. 1-64 26.8.4Epiphanius of Salamis · 374-377 · They twist Gospel sayings to support their rite.
- Panarion (Adversus Haereses), Haer. 1-64 26.8.5Epiphanius of Salamis · 374-377 · They apply John 6 to their obscene rite.
- Panarion (Adversus Haereses), Haer. 1-64 26.8.6Epiphanius of Salamis · 374-377 · The disciples who left were not yet “in the fullness.”
- Panarion (Adversus Haereses), Haer. 1-64 26.8.7Epiphanius of Salamis · 374-377 · They read Psalm 1 obscenely.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.1Epiphanius of Salamis · 374-377 · They read Rahab's scarlet cord and Proverbs obscenely.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.3Epiphanius of Salamis · 374-377 · They deny the resurrection of the flesh.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.4Epiphanius of Salamis · 374-377 · They claim to rescue the soul scattered in all food.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.5Epiphanius of Salamis · 374-377 · One soul is scattered in all living things.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.6Epiphanius of Salamis · 374-377 · The Phibionites' rite with 365 names of rulers.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.7Epiphanius of Salamis · 374-377 · Each act is offered to a named ruler.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.8Epiphanius of Salamis · 374-377 · They ascend and descend through 365 acts.
- Panarion (Adversus Haereses), Haer. 1-64 26.9.9Epiphanius of Salamis · 374-377 · After 730 acts a man claims to be Christ.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.1Epiphanius of Salamis · 374-377 · The names of the rulers of the heavens.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.2Epiphanius of Salamis · 374-377 · Rulers of the fifth and sixth heavens.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.3Epiphanius of Salamis · 374-377 · The ruler of the seventh heaven.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.4Epiphanius of Salamis · 374-377 · The eighth heaven holds Barbelo, the Father, and Christ.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.5Epiphanius of Salamis · 374-377 · They deny that Christ took flesh from Mary.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.6Epiphanius of Salamis · 374-377 · They say Sabaoth has the form of an ass or pig.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.7Epiphanius of Salamis · 374-377 · Only souls with this knowledge pass the rulers.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.8Epiphanius of Salamis · 374-377 · The serpent-ruler swallows ignorant souls and returns them to animal bodies.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.9Epiphanius of Salamis · 374-377 · Their rite lets the soul pass the rulers.
- Panarion (Adversus Haereses), Haer. 1-64 26.10.10Epiphanius of Salamis · 374-377 · The saved soul treads on Sabaoth's head.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.1Epiphanius of Salamis · 374-377 · Some practice masturbation and consume the semen.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.2Epiphanius of Salamis · 374-377 · They misuse Paul's sayings about working with one's hands.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.8Epiphanius of Salamis · 374-377 · Epiphanius charges them with same-sex intercourse.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.9Epiphanius of Salamis · 374-377 · They call corrupted women virgins.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.10Epiphanius of Salamis · 374-377 · Their “virgins” avoid conception by withdrawal.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.11Epiphanius of Salamis · 374-377 · Their practice is compared to Onan's sin.
- Panarion (Adversus Haereses), Haer. 1-64 26.11.12Epiphanius of Salamis · 374-377 · They blaspheme the patriarchs, prophets, and God.
- Panarion (Adversus Haereses), Haer. 1-64 26.12.1Epiphanius of Salamis · 374-377 · The Gnostics have a book called the Birth of Mary.
- Panarion (Adversus Haereses), Haer. 1-64 26.12.2Epiphanius of Salamis · 374-377 · In their book Zechariah sees an ass-shaped figure in the temple.
- Panarion (Adversus Haereses), Haer. 1-64 26.12.3Epiphanius of Salamis · 374-377 · Zechariah is killed for revealing the vision.
- Panarion (Adversus Haereses), Haer. 1-64 26.12.4Epiphanius of Salamis · 374-377 · They explain the high priest's bells as a warning to the ass-shaped god.
- Panarion (Adversus Haereses), Haer. 1-64 26.13.1Epiphanius of Salamis · 374-377 · The “Levites” of the sect practice same-sex intercourse and mock virginity.
- Panarion (Adversus Haereses), Haer. 1-64 26.13.2Epiphanius of Salamis · 374-377 · A quotation from a Gospel of Philip.
- Panarion (Adversus Haereses), Haer. 1-64 26.13.3Epiphanius of Salamis · 374-377 · A soul that bore children is held back.
- Panarion (Adversus Haereses), Haer. 1-64 26.13.4Epiphanius of Salamis · 374-377 · They claim Elijah was cast back to earth.
- Panarion (Adversus Haereses), Haer. 1-64 26.13.5Epiphanius of Salamis · 374-377 · Their story of a demon who bore children from Elijah's nocturnal emissions.
- Panarion (Adversus Haereses), Haer. 1-64 26.15.2Epiphanius of Salamis · 374-377 · They deny the law, judgment, and resurrection.
- Panarion (Adversus Haereses), Haer. 1-64 26.16.7Epiphanius of Salamis · 374-377 · All sects draw on Greek myth.
- Panarion (Adversus Haereses), Haer. 1-64 26.17.4Epiphanius of Salamis · 374-377 · Epiphanius recounts that Gnostic women tried to seduce him in his youth.
- Panarion (Adversus Haereses), Haer. 1-64 26.17.6Epiphanius of Salamis · 374-377 · The women mocked one another for failing to “save” him.
- Panarion (Adversus Haereses), Haer. 1-64 26.17.7Epiphanius of Salamis · 374-377 · The attractive women claimed to “save” men by seduction.
- Panarion (Adversus Haereses), Haer. 1-64 26.17.9Epiphanius of Salamis · 374-377 · He reported about eighty members to the bishops, who expelled them.
- Panarion (Adversus Haereses), Haer. 1-64 27.1.1Epiphanius of Salamis · 374-377 · Carpocrates founded a school worse than all others.
- Panarion (Adversus Haereses), Haer. 1-64 27.1.2Epiphanius of Salamis · 374-377 · The Gnostics grew from all these teachers.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.1Epiphanius of Salamis · 374-377 · Carpocrates: an unknown Father and world-making angels.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.2Epiphanius of Salamis · 374-377 · Carpocrates taught that Jesus was Joseph's son, distinguished only by virtue.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.3Epiphanius of Salamis · 374-377 · Jesus' soul remembered what it had seen above and received powers.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.4Epiphanius of Salamis · 374-377 · The soul escapes by passing through every deed.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.5Epiphanius of Salamis · 374-377 · Freed, Jesus' soul returns to the unknown Father.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.6Epiphanius of Salamis · 374-377 · Souls like Jesus' are likewise freed.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.7Epiphanius of Salamis · 374-377 · Jesus' soul despised Jewish customs and received power to pass the world-makers.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.8Epiphanius of Salamis · 374-377 · Any soul can do what Jesus' did.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.9Epiphanius of Salamis · 374-377 · Some Carpocratians rank themselves above Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.10Epiphanius of Salamis · 374-377 · Others rank themselves above the apostles or equal to Christ.
- Panarion (Adversus Haereses), Haer. 1-64 27.2.11Epiphanius of Salamis · 374-377 · All souls share Jesus' power; whoever despises more surpasses him.
- Panarion (Adversus Haereses), Haer. 1-64 27.3.1Epiphanius of Salamis · 374-377 · The Carpocratians practice magic and love charms.
- Panarion (Adversus Haereses), Haer. 1-64 27.3.2Epiphanius of Salamis · 374-377 · They think such deeds free the soul.
- Panarion (Adversus Haereses), Haer. 1-64 27.3.3Epiphanius of Salamis · 374-377 · The sect brings reproach on the church by calling itself Christian.
- Panarion (Adversus Haereses), Haer. 1-64 27.4.1Epiphanius of Salamis · 374-377 · They share only the name Christian.
- Panarion (Adversus Haereses), Haer. 1-64 27.4.3Epiphanius of Salamis · 374-377 · They teach that nothing is evil by nature.
- Panarion (Adversus Haereses), Haer. 1-64 27.4.4Epiphanius of Salamis · 374-377 · They believe that doing every deed in one life frees the soul from reincarnation.
- Panarion (Adversus Haereses), Haer. 1-64 27.4.6Epiphanius of Salamis · 374-377 · Epiphanius charges them with every sexual vice.
- Panarion (Adversus Haereses), Haer. 1-64 27.4.7Epiphanius of Salamis · 374-377 · They call these deeds a payment of the body's debts.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.1Epiphanius of Salamis · 374-377 · Their writings astonish the reader.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.2Epiphanius of Salamis · 374-377 · Every deed must be done to avoid rebirth.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.3Epiphanius of Salamis · 374-377 · They reinterpret the parable of the adversary.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.5Epiphanius of Salamis · 374-377 · The officer and adversary are angels of the world-maker.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.6Epiphanius of Salamis · 374-377 · The prison is the body, the last penny reincarnation.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.7Epiphanius of Salamis · 374-377 · The deeds may be done in one life or over several.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.8Epiphanius of Salamis · 374-377 · They teach initiates to do seeming evils.
- Panarion (Adversus Haereses), Haer. 1-64 27.5.9Epiphanius of Salamis · 374-377 · They brand the right ear of their initiates.
- Panarion (Adversus Haereses), Haer. 1-64 27.6.1Epiphanius of Salamis · 374-377 · Marcellina brought the teaching to Rome under Anicetus.
- Panarion (Adversus Haereses), Haer. 1-64 27.6.8Epiphanius of Salamis · 374-377 · Marcellina spread Carpocrates' teaching in Rome.
- Panarion (Adversus Haereses), Haer. 1-64 27.6.9Epiphanius of Salamis · 374-377 · They keep portraits of Jesus said to be made under Pilate.
- Panarion (Adversus Haereses), Haer. 1-64 27.6.10Epiphanius of Salamis · 374-377 · They venerate images of Jesus beside philosophers.
- Panarion (Adversus Haereses), Haer. 1-64 27.6.11Epiphanius of Salamis · 374-377 · The Carpocratians deny the salvation of the body.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.1Epiphanius of Salamis · 374-377 · Even foolish teachings must be refuted, since they can mislead.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.2Epiphanius of Salamis · 374-377 · If the high Power made the angels, it either did not foresee their revolt or is itself responsible for it.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.3Epiphanius of Salamis · 374-377 · Why would God make angels to do what he did not wish?
- Panarion (Adversus Haereses), Haer. 1-64 27.7.4Epiphanius of Salamis · 374-377 · If God meant the angels to create, he cannot fairly condemn their work.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.5Epiphanius of Salamis · 374-377 · If God reclaims the angels' creatures against their will, that is greed and weakness.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.6Epiphanius of Salamis · 374-377 · The system makes the highest God weaker than his creatures.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.7Epiphanius of Salamis · 374-377 · If any part of creation is saved, neither it nor its makers are evil.
- Panarion (Adversus Haereses), Haer. 1-64 27.7.8Epiphanius of Salamis · 374-377 · A saved soul made by angels would clear the angels too.
- Panarion (Adversus Haereses), Haer. 1-64 27.8.1Epiphanius of Salamis · 374-377 · The Carpocratian system is folly.
- Panarion (Adversus Haereses), Haer. 1-64 27.8.2Epiphanius of Salamis · 374-377 · Their denial of the virgin birth contradicts their own system.
- Panarion (Adversus Haereses), Haer. 1-64 27.8.4Epiphanius of Salamis · 374-377 · Epiphanius closes his refutation of the Carpocratians and moves on.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.1Epiphanius of Salamis · 374-377 · Cerinthus, founder of the Cerinthians, follows Carpocrates.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.2Epiphanius of Salamis · 374-377 · Cerinthus held that Christ was Joseph's son and that angels made the world.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.3Epiphanius of Salamis · 374-377 · Cerinthus kept part of Judaism but ascribed the law to an angel.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.4Epiphanius of Salamis · 374-377 · Cerinthus taught in Asia.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.5Epiphanius of Salamis · 374-377 · Cerinthus taught that the Christ descended on the man Jesus at his baptism.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.6Epiphanius of Salamis · 374-377 · According to Cerinthus the Christ left Jesus before the passion.
- Panarion (Adversus Haereses), Haer. 1-64 28.1.7Epiphanius of Salamis · 374-377 · Cerinthus separated Jesus from the impassible Christ.
- Panarion (Adversus Haereses), Haer. 1-64 28.2.1Epiphanius of Salamis · 374-377 · Cerinthus calls the lawgiver not good yet keeps his law.
- Panarion (Adversus Haereses), Haer. 1-64 28.2.2Epiphanius of Salamis · 374-377 · A good law cannot come from an evil giver.
- Panarion (Adversus Haereses), Haer. 1-64 28.2.3Epiphanius of Salamis · 374-377 · Epiphanius identifies Cerinthus with the troublers named in the Jerusalem letter.
- Panarion (Adversus Haereses), Haer. 1-64 28.2.4Epiphanius of Salamis · 374-377 · Cerinthus is said to have opposed Peter over Cornelius.
- Panarion (Adversus Haereses), Haer. 1-64 28.2.5Epiphanius of Salamis · 374-377 · Cerinthus incited the circumcision party against Peter.
- Panarion (Adversus Haereses), Haer. 1-64 28.2.6Epiphanius of Salamis · 374-377 · Cerinthus used circumcision against Gentile believers.
- Panarion (Adversus Haereses), Haer. 1-64 28.3.1Epiphanius of Salamis · 374-377 · Peter's own account refutes Cerinthus.
- Panarion (Adversus Haereses), Haer. 1-64 28.4.1Epiphanius of Salamis · 374-377 · Cerinthus is blamed for the uproar against Paul in Jerusalem.
- Panarion (Adversus Haereses), Haer. 1-64 28.4.4Epiphanius of Salamis · 374-377 · The heresy reflects the troublers of the apostolic age.
- Panarion (Adversus Haereses), Haer. 1-64 28.4.5Epiphanius of Salamis · 374-377 · The false apostles demanded circumcision of Gentile believers.
- Panarion (Adversus Haereses), Haer. 1-64 28.4.6Epiphanius of Salamis · 374-377 · These are Paul's false apostles.
- Panarion (Adversus Haereses), Haer. 1-64 28.5.1Epiphanius of Salamis · 374-377 · The Cerinthians use part of Matthew's Gospel.
- Panarion (Adversus Haereses), Haer. 1-64 28.5.2Epiphanius of Salamis · 374-377 · They argue for circumcision from Christ's own circumcision.
- Panarion (Adversus Haereses), Haer. 1-64 28.5.3Epiphanius of Salamis · 374-377 · The Cerinthians reject Paul.
- Panarion (Adversus Haereses), Haer. 1-64 28.6.1Epiphanius of Salamis · 374-377 · Cerinthus is said to deny that Christ has yet been raised.
- Panarion (Adversus Haereses), Haer. 1-64 28.6.4Epiphanius of Salamis · 374-377 · The Cerinthians practised baptism on behalf of the dead.
- Panarion (Adversus Haereses), Haer. 1-64 28.6.6Epiphanius of Salamis · 374-377 · Two errors about the resurrection.
- Panarion (Adversus Haereses), Haer. 1-64 28.7.1Epiphanius of Salamis · 374-377 · Scripture exposes Cerinthus on every point.
- Panarion (Adversus Haereses), Haer. 1-64 28.7.8Epiphanius of Salamis · 374-377 · The Cerinthian teaching stands condemned.
- Panarion (Adversus Haereses), Haer. 1-64 28.8.1Epiphanius of Salamis · 374-377 · Whether Merinthus was another name for Cerinthus is uncertain.
- Panarion (Adversus Haereses), Haer. 1-64 28.8.2Epiphanius of Salamis · 374-377 · Whoever Merinthus was, the sect is the same.
- Panarion (Adversus Haereses), Haer. 1-64 28.8.3Epiphanius of Salamis · 374-377 · Epiphanius gives thanks and prays before moving on.
- Panarion (Adversus Haereses), Haer. 1-64 28.8.4Epiphanius of Salamis · 374-377 · The Cerinthians are compared to a two-headed snake and the sepedon viper.
- Panarion (Adversus Haereses), Haer. 1-64 28.8.5Epiphanius of Salamis · 374-377 · The Cerinthians misuse both covenants; Epiphanius moves on.
- Panarion (Adversus Haereses), Haer. 1-64 29.1.1Epiphanius of Salamis · 374-377 · The Nazoraeans were contemporaries of the Cerinthians.
- Panarion (Adversus Haereses), Haer. 1-64 29.1.2Epiphanius of Salamis · 374-377 · The Nazoraeans did not take their name from Christ.
- Panarion (Adversus Haereses), Haer. 1-64 29.5.4Epiphanius of Salamis · 374-377 · The Nazoraeans arose among Jewish followers of the apostles.
- Panarion (Adversus Haereses), Haer. 1-64 29.5.5Epiphanius of Salamis · 374-377 · The Nazoraeans imitated what they did not understand.
- Panarion (Adversus Haereses), Haer. 1-64 29.5.6Epiphanius of Salamis · 374-377 · They took the name Nazoraean from Jesus of Nazareth.
- Panarion (Adversus Haereses), Haer. 1-64 29.6.1Epiphanius of Salamis · 374-377 · They are distinct from the pre-Christian Nasaraeans.
- Panarion (Adversus Haereses), Haer. 1-64 29.6.6Epiphanius of Salamis · 374-377 · Heretics too are loosely called Christians.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.1Epiphanius of Salamis · 374-377 · The Nazoraeans are in all respects Jews.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.2Epiphanius of Salamis · 374-377 · The Nazoraeans accept both covenants and hold Jewish belief.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.3Epiphanius of Salamis · 374-377 · They confess the resurrection, one God, and his Son.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.5Epiphanius of Salamis · 374-377 · They differ from Jews by faith in Christ and from Christians by keeping the law.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.6Epiphanius of Salamis · 374-377 · Epiphanius does not know their view of Christ's birth.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.7Epiphanius of Salamis · 374-377 · Where the Nazoraeans live.
- Panarion (Adversus Haereses), Haer. 1-64 29.7.8Epiphanius of Salamis · 374-377 · The sect began among believers who fled Jerusalem to Pella.
- Panarion (Adversus Haereses), Haer. 1-64 29.8.1Epiphanius of Salamis · 374-377 · Keeping the law is now impossible, so its observers are under a curse.
- Panarion (Adversus Haereses), Haer. 1-64 29.8.5Epiphanius of Salamis · 374-377 · The point has been made in earlier chapters.
- Panarion (Adversus Haereses), Haer. 1-64 29.9.1Epiphanius of Salamis · 374-377 · The Nazoraeans are easily refuted.
- Panarion (Adversus Haereses), Haer. 1-64 29.9.2Epiphanius of Salamis · 374-377 · The Jews curse the Nazoraeans in their daily prayers.
- Panarion (Adversus Haereses), Haer. 1-64 29.9.3Epiphanius of Salamis · 374-377 · The reason for the hostility.
- Panarion (Adversus Haereses), Haer. 1-64 29.9.4Epiphanius of Salamis · 374-377 · They keep a Hebrew Gospel of Matthew.
- Panarion (Adversus Haereses), Haer. 1-64 29.9.5Epiphanius of Salamis · 374-377 · Epiphanius closes his treatment of the Nazoraeans.
- Panarion (Adversus Haereses), Haer. 1-64 30.1.1Epiphanius of Salamis · 374-377 · Ebion, founder of the Ebionites, came from the same school.
- Panarion (Adversus Haereses), Haer. 1-64 30.1.2Epiphanius of Salamis · 374-377 · Ebion combined the worst of every heresy.
- Panarion (Adversus Haereses), Haer. 1-64 30.1.3Epiphanius of Salamis · 374-377 · The Ebionites share traits of many sects.
- Panarion (Adversus Haereses), Haer. 1-64 30.1.4Epiphanius of Salamis · 374-377 · Ebion stands between church and synagogue.
- Panarion (Adversus Haereses), Haer. 1-64 30.1.5Epiphanius of Salamis · 374-377 · Ebion is neither Samaritan nor Jew.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.1Epiphanius of Salamis · 374-377 · Ebion came from the Nazoraeans.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.2Epiphanius of Salamis · 374-377 · Ebion held that Christ was Joseph's son and kept the Jewish law.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.3Epiphanius of Salamis · 374-377 · Ebion avoided contact with Gentiles.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.4Epiphanius of Salamis · 374-377 · Ebionites washed after intercourse.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.5Epiphanius of Salamis · 374-377 · They repeated their washings after any contact.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.6Epiphanius of Salamis · 374-377 · The Ebionites once honoured virginity but now forbid it.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.7Epiphanius of Salamis · 374-377 · The Ebionites arose among the refugees at Pella.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.8Epiphanius of Salamis · 374-377 · Ebion lived at Kokabe in Bashan.
- Panarion (Adversus Haereses), Haer. 1-64 30.2.9Epiphanius of Salamis · 374-377 · The Ebionites and Nazoraeans influenced each other.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.1Epiphanius of Salamis · 374-377 · Later Ebionites disagree about Christ.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.2Epiphanius of Salamis · 374-377 · Elxai's influence changed Ebionite teaching.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.3Epiphanius of Salamis · 374-377 · Some Ebionites identify Christ with Adam.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.4Epiphanius of Salamis · 374-377 · Others call Christ a created spirit above the angels.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.5Epiphanius of Salamis · 374-377 · Some Ebionites say Christ came repeatedly, finally in Adam's body.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.6Epiphanius of Salamis · 374-377 · Other Ebionites say the Spirit-Christ came upon Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 30.3.7Epiphanius of Salamis · 374-377 · The Ebionites use only Matthew, which they call the Gospel according to the Hebrews.
- Panarion (Adversus Haereses), Haer. 1-64 30.5.5Epiphanius of Salamis · 374-377 · Josephus opposed the Arians of Scythopolis.
- Panarion (Adversus Haereses), Haer. 1-64 30.5.6Epiphanius of Salamis · 374-377 · His rank protected him from the Arian bishop Patrophilus.
- Panarion (Adversus Haereses), Haer. 1-64 30.13.2Epiphanius of Salamis · 374-377 · Epiphanius begins quoting the Ebionites' gospel.
- Panarion (Adversus Haereses), Haer. 1-64 30.13.3Epiphanius of Salamis · 374-377 · The Ebionite gospel's call of the apostles.
- Panarion (Adversus Haereses), Haer. 1-64 30.13.4Epiphanius of Salamis · 374-377 · In the Ebionite gospel John eats honey cakes, not locusts.
- Panarion (Adversus Haereses), Haer. 1-64 30.13.5Epiphanius of Salamis · 374-377 · Epiphanius accuses them of changing “locusts” to “cake.”
- Panarion (Adversus Haereses), Haer. 1-64 30.13.6Epiphanius of Salamis · 374-377 · The opening of the Ebionite gospel.
- Panarion (Adversus Haereses), Haer. 1-64 30.13.7Epiphanius of Salamis · 374-377 · The Ebionite account of Jesus' baptism.
- Panarion (Adversus Haereses), Haer. 1-64 30.13.8Epiphanius of Salamis · 374-377 · John asks Jesus to baptize him.
- Panarion (Adversus Haereses), Haer. 1-64 30.14.1Epiphanius of Salamis · 374-377 · Their teaching is crooked throughout.
- Panarion (Adversus Haereses), Haer. 1-64 30.14.2Epiphanius of Salamis · 374-377 · Unlike the Cerinthians, the Ebionites cut out the genealogy.
- Panarion (Adversus Haereses), Haer. 1-64 30.14.3Epiphanius of Salamis · 374-377 · Their gospel begins with John the Baptist.
- Panarion (Adversus Haereses), Haer. 1-64 30.14.4Epiphanius of Salamis · 374-377 · The Ebionites hold that Christ descended on the man Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 30.14.5Epiphanius of Salamis · 374-377 · They cite “Who is my mother?” to deny that Christ was a man.
- Panarion (Adversus Haereses), Haer. 1-64 30.14.6Epiphanius of Salamis · 374-377 · Ebion's teaching is a many-shaped monster.
- Panarion (Adversus Haereses), Haer. 1-64 30.15.1Epiphanius of Salamis · 374-377 · The Ebionites use a falsified version of the Circuits of Peter.
- Panarion (Adversus Haereses), Haer. 1-64 30.15.2Epiphanius of Salamis · 374-377 · Clement's genuine letters contradict the Ebionite forgeries.
- Panarion (Adversus Haereses), Haer. 1-64 30.15.3Epiphanius of Salamis · 374-377 · They make Peter a vegetarian who bathed daily.
- Panarion (Adversus Haereses), Haer. 1-64 30.15.4Epiphanius of Salamis · 374-377 · They avoid meat because it comes from intercourse.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.1Epiphanius of Salamis · 374-377 · They celebrate a yearly eucharist with unleavened bread and water.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.2Epiphanius of Salamis · 374-377 · They teach two appointed rulers, Christ of the age to come and the devil of this age.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.3Epiphanius of Salamis · 374-377 · Jesus became Son of God by election.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.4Epiphanius of Salamis · 374-377 · They call Christ a created archangel-like being.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.5Epiphanius of Salamis · 374-377 · Their gospel makes Jesus abolish sacrifice.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.6Epiphanius of Salamis · 374-377 · They use other Acts of the Apostles.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.7Epiphanius of Salamis · 374-377 · They use the Ascents of James.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.8Epiphanius of Salamis · 374-377 · They slander Paul as a Greek from Tarsus.
- Panarion (Adversus Haereses), Haer. 1-64 30.16.9Epiphanius of Salamis · 374-377 · Their story that Paul turned against the law after a failed marriage suit.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.1Epiphanius of Salamis · 374-377 · Ebion's name means “poor,” as his faith is.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.2Epiphanius of Salamis · 374-377 · They claim the name “poor” from the apostolic community of goods.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.3Epiphanius of Salamis · 374-377 · Epiphanius insists Ebion was a real person's name.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.4Epiphanius of Salamis · 374-377 · In sickness they invoke Elxai's elements in water.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.5Epiphanius of Salamis · 374-377 · Later Ebionites combined Ebion's customs with Elxai's fantasies.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.6Epiphanius of Salamis · 374-377 · Elxai's giant male Christ and female Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 30.17.7Epiphanius of Salamis · 374-377 · Elxai measured them by the mountains.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.1Epiphanius of Salamis · 374-377 · Where the Ebionites are found.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.2Epiphanius of Salamis · 374-377 · They marry off the young early; they call their church a synagogue.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.3Epiphanius of Salamis · 374-377 · Epiphanius says the Ebionites permit divorce and repeated remarriage.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.4Epiphanius of Salamis · 374-377 · They reject the prophets after Moses.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.5Epiphanius of Salamis · 374-377 · Christ is the true prophet; the others are prophets of understanding only.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.6Epiphanius of Salamis · 374-377 · They make Christ a man who became Son of God by virtue.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.7Epiphanius of Salamis · 374-377 · They reject parts of the Pentateuch that contradict their diet.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.8Epiphanius of Salamis · 374-377 · Epiphanius's rejoinder.
- Panarion (Adversus Haereses), Haer. 1-64 30.18.9Epiphanius of Salamis · 374-377 · They claim revelation from Christ and reject the prophets.
- Panarion (Adversus Haereses), Haer. 1-64 30.19.1Epiphanius of Salamis · 374-377 · Christ's own eating refutes the Ebionite diet.
- Panarion (Adversus Haereses), Haer. 1-64 30.19.3Epiphanius of Salamis · 374-377 · Jesus ate meat and drank wine; John did not.
- Panarion (Adversus Haereses), Haer. 1-64 30.19.5Epiphanius of Salamis · 374-377 · Epiphanius turns to refute them point by point.
- Panarion (Adversus Haereses), Haer. 1-64 30.20.8Epiphanius of Salamis · 374-377 · The Ebionites abandon the prophets for Ebion.
- Panarion (Adversus Haereses), Haer. 1-64 30.21.1Epiphanius of Salamis · 374-377 · They claim Peter bathed daily before eating.
- Panarion (Adversus Haereses), Haer. 1-64 30.21.2Epiphanius of Salamis · 374-377 · Epiphanius says their washings cover their own impurity.
- Panarion (Adversus Haereses), Haer. 1-64 30.21.3Epiphanius of Salamis · 374-377 · The foot-washing refutes their daily immersions.
- Panarion (Adversus Haereses), Haer. 1-64 30.22.1Epiphanius of Salamis · 374-377 · Christ ate the Passover lamb.
- Panarion (Adversus Haereses), Haer. 1-64 30.22.4Epiphanius of Salamis · 374-377 · The Ebionite gospel alters Luke 22:15 to reject meat.
- Panarion (Adversus Haereses), Haer. 1-64 30.22.5Epiphanius of Salamis · 374-377 · Epiphanius shows the added “not” and “meat.”
- Panarion (Adversus Haereses), Haer. 1-64 30.22.11Epiphanius of Salamis · 374-377 · The vision concerns both the Gentiles and the food laws.
- Panarion (Adversus Haereses), Haer. 1-64 30.23.1Epiphanius of Salamis · 374-377 · They forge books under the apostles' names.
- Panarion (Adversus Haereses), Haer. 1-64 30.23.2Epiphanius of Salamis · 374-377 · John's Gospel refutes them.
- Panarion (Adversus Haereses), Haer. 1-64 30.23.3Epiphanius of Salamis · 374-377 · John cites the prophets the Ebionites reject.
- Panarion (Adversus Haereses), Haer. 1-64 30.24.5Epiphanius of Salamis · 374-377 · John fled the bathhouse where Ebion was.
- Panarion (Adversus Haereses), Haer. 1-64 30.24.7Epiphanius of Salamis · 374-377 · All the apostles rejected Ebion's faith.
- Panarion (Adversus Haereses), Haer. 1-64 30.25.1Epiphanius of Salamis · 374-377 · They claim Paul was a Gentile proselyte.
- Panarion (Adversus Haereses), Haer. 1-64 30.25.4Epiphanius of Salamis · 374-377 · Peter's testimony to Paul outweighs Ebion's.
- Panarion (Adversus Haereses), Haer. 1-64 30.25.14Epiphanius of Salamis · 374-377 · The Ebionites have strayed from the right road.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.1Epiphanius of Salamis · 374-377 · They boast of circumcision as the patriarchs' seal.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.2Epiphanius of Salamis · 374-377 · They argue from Christ's circumcision.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.3Epiphanius of Salamis · 374-377 · Like the sea, error is broken on its own limits.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.4Epiphanius of Salamis · 374-377 · Error destroys itself.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.5Epiphanius of Salamis · 374-377 · Like a snake that eats itself.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.7Epiphanius of Salamis · 374-377 · The Ebionites refute themselves.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.8Epiphanius of Salamis · 374-377 · Christ did not circumcise himself.
- Panarion (Adversus Haereses), Haer. 1-64 30.26.9Epiphanius of Salamis · 374-377 · If Christ was a mere infant, his circumcision was not his own act.
- Panarion (Adversus Haereses), Haer. 1-64 30.28.1Epiphanius of Salamis · 374-377 · Why Christ was circumcised.
- Panarion (Adversus Haereses), Haer. 1-64 30.28.2Epiphanius of Salamis · 374-377 · Circumcision proves a real body against the Manichaeans.
- Panarion (Adversus Haereses), Haer. 1-64 30.28.3Epiphanius of Salamis · 374-377 · Against Apollinaris and Valentinus.
- Panarion (Adversus Haereses), Haer. 1-64 30.29.10Epiphanius of Salamis · 374-377 · Jesus knew his Father from childhood.
- Panarion (Adversus Haereses), Haer. 1-64 30.30.1Epiphanius of Salamis · 374-377 · There is much more to say.
- Panarion (Adversus Haereses), Haer. 1-64 30.30.3Epiphanius of Salamis · 374-377 · A prophecy of a heifer that bears yet has not borne.
- Panarion (Adversus Haereses), Haer. 1-64 30.31.5Epiphanius of Salamis · 374-377 · “A man's pen,” not “a man,” excludes a human father.
- Panarion (Adversus Haereses), Haer. 1-64 30.31.12Epiphanius of Salamis · 374-377 · Mary is the prophetess who bore Christ by the Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 30.32.1Epiphanius of Salamis · 374-377 · Christ healed on the sabbath.
- Panarion (Adversus Haereses), Haer. 1-64 30.33.2Epiphanius of Salamis · 374-377 · Holy women were saved without circumcision.
- Panarion (Adversus Haereses), Haer. 1-64 30.33.3Epiphanius of Salamis · 374-377 · Many peoples practise circumcision.
- Panarion (Adversus Haereses), Haer. 1-64 30.33.4Epiphanius of Salamis · 374-377 · Ebion misuses “the disciple like the teacher.”
- Panarion (Adversus Haereses), Haer. 1-64 30.33.5Epiphanius of Salamis · 374-377 · The saying did not concern circumcision.
- Panarion (Adversus Haereses), Haer. 1-64 30.34.1Epiphanius of Salamis · 374-377 · Imitating Christ in circumcision profits nothing.
- Panarion (Adversus Haereses), Haer. 1-64 30.34.3Epiphanius of Salamis · 374-377 · Let Ebion imitate Christ's miracles if he can.
- Panarion (Adversus Haereses), Haer. 1-64 30.34.4Epiphanius of Salamis · 374-377 · Ebion cannot work signs in Christ's name.
- Panarion (Adversus Haereses), Haer. 1-64 30.34.6Epiphanius of Salamis · 374-377 · Summary of the Ebionites' conflicting views of Christ.
- Panarion (Adversus Haereses), Haer. 1-64 30.34.8Epiphanius of Salamis · 374-377 · Epiphanius gives thanks for refuting the Ebionites.
- Panarion (Adversus Haereses), Haer. 1-64 31.1.1Epiphanius of Salamis · 374-377 · Epiphanius turns from the Ebionites to the Valentinians, who also call themselves Gnostics.
- Panarion (Adversus Haereses), Haer. 1-64 31.1.2Epiphanius of Salamis · 374-377 · Epiphanius explains that he now arranges the sects by progression rather than strict chronology.
- Panarion (Adversus Haereses), Haer. 1-64 31.1.3Epiphanius of Salamis · 374-377 · The Gnostic sects arose together like mushrooms, as Irenaeus had already said.
- Panarion (Adversus Haereses), Haer. 1-64 31.1.4Epiphanius of Salamis · 374-377 · The Gnostic teachers borrowed from one another and each added a new invention.
- Panarion (Adversus Haereses), Haer. 1-64 31.1.5Epiphanius of Salamis · 374-377 · All these teachers called themselves Gnostics.
- Panarion (Adversus Haereses), Haer. 1-64 31.1.6Epiphanius of Salamis · 374-377 · Epiphanius turns to Valentinus, punning on 'Gnostic' and 'condemnable'.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.1Epiphanius of Salamis · 374-377 · Valentinus came after Basilides, Saturnilus, Ebion and Cerinthus, who were roughly contemporary.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.2Epiphanius of Salamis · 374-377 · Valentinus's birthplace is unknown to most, but Epiphanius will report a rumour about it.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.3Epiphanius of Salamis · 374-377 · Valentinus was said to be from the Egyptian coast and educated at Alexandria.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.4Epiphanius of Salamis · 374-377 · Valentinus modelled his system on Hesiod's Theogony, changing only the names.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.5Epiphanius of Salamis · 374-377 · Valentinus's first aeon, Depth, corresponds to Hesiod's Chaos.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.6Epiphanius of Salamis · 374-377 · Valentinus posits thirty aeons, fifteen male and fifteen female.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.7Epiphanius of Salamis · 374-377 · The aeons form fifteen male-female pairs, listed next.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.8Epiphanius of Salamis · 374-377 · Epiphanius lists the barbarous names of the thirty aeons in pairs.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.9Epiphanius of Salamis · 374-377 · The same names are given in order of succession.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.10Epiphanius of Salamis · 374-377 · The aeon names are translated into Greek: Depth and Silence, Mind and Truth, and so on.
- Panarion (Adversus Haereses), Haer. 1-64 31.2.11Epiphanius of Salamis · 374-377 · The thirty aeons are listed in order from Depth to Pleasure.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.1Epiphanius of Salamis · 374-377 · Epiphanius calls the thirty-aeon system a tragedy and empty talk.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.2Epiphanius of Salamis · 374-377 · Compared with Hesiod and Stesichorus, the Valentinian system is the same myth.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.3Epiphanius of Salamis · 374-377 · The heretics merely copied Greek myth with new barbarous names.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.4Epiphanius of Salamis · 374-377 · Epiphanius lists Hesiod's primeval deities for comparison.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.5Epiphanius of Salamis · 374-377 · The poets' deities can also be paired like the Valentinian aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.6Epiphanius of Salamis · 374-377 · In the poets, primal beings pair and produce Earth, Heaven and their offspring.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.7Epiphanius of Salamis · 374-377 · The poets' deities are set out in pairs like the aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.3.8Epiphanius of Salamis · 374-377 · Close study shows how much the Valentinians borrowed from the poets.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.1Epiphanius of Salamis · 374-377 · The Valentinians invented a 'Deficiency', whom they call the Demiurge.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.2Epiphanius of Salamis · 374-377 · From the Demiurge came a lower Ogdoad and seven heavens.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.3Epiphanius of Salamis · 374-377 · An aeon came from the Pleroma, called Saviour, Limit, Cross and Jesus, who passed through Mary like water through a pipe.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.4Epiphanius of Salamis · 374-377 · This saviour takes his names from the higher Light, Christ and Word.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.5Epiphanius of Salamis · 374-377 · The saviour rises above the Demiurge and lifts his followers to the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.6Epiphanius of Salamis · 374-377 · Epiphanius will show how they joined their fables to the poets'.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.7Epiphanius of Salamis · 374-377 · Epiphanius lists poetic names that correspond to the lower Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.8Epiphanius of Salamis · 374-377 · The poets' many deities could supply the 365 of other heresies.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.9Epiphanius of Salamis · 374-377 · The poets go on to the Olympian gods and countless others.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.10Epiphanius of Salamis · 374-377 · Such fancies are ridiculous to those enlightened by God.
- Panarion (Adversus Haereses), Haer. 1-64 31.4.11Epiphanius of Salamis · 374-377 · Epiphanius introduces a verbatim extract from a Valentinian book.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.1Epiphanius of Salamis · 374-377 · The Valentinian letter opens with its greeting.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.2Epiphanius of Salamis · 374-377 · The writer claims to reveal ineffable mysteries known only to the Unchangeable's thought.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.3Epiphanius of Salamis · 374-377 · In the beginning the Self-Father contained all things, and his Thought willed.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.4Epiphanius of Salamis · 374-377 · The Thought is also called Silence.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.5Epiphanius of Salamis · 374-377 · Thought united with the Greatness and brought forth the Father of Truth, called Man.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.6Epiphanius of Salamis · 374-377 · Silence and Man brought forth Truth, like her mother.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.7Epiphanius of Salamis · 374-377 · Truth and the Father produce a second tetrad: Man, Church, Word, Life.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.8Epiphanius of Salamis · 374-377 · Man and Church produce a group of twelve aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.5.9Epiphanius of Salamis · 374-377 · Word and Life produce a group of ten aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.1Epiphanius of Salamis · 374-377 · The thirty aeons are complete and are listed again.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.2Epiphanius of Salamis · 374-377 · A second Ogdoad of numbers replaces the first.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.3Epiphanius of Salamis · 374-377 · The substitute Ogdoad joins the lights and completes the thirty.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.4Epiphanius of Salamis · 374-377 · The aeons of the Triacontad unite in pairs in spiritual union.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.5Epiphanius of Salamis · 374-377 · The union produced formless lights called children of the Middle.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.6Epiphanius of Salamis · 374-377 · Countless further beings came into being, each with its own name.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.7Epiphanius of Salamis · 374-377 · Silence joined the second Ogdoad through her will, the Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.8Epiphanius of Salamis · 374-377 · The members of the second Ogdoad are paired.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.9Epiphanius of Salamis · 374-377 · The Ogdoad produced five male beings, the sons of the Middle.
- Panarion (Adversus Haereses), Haer. 1-64 31.6.10Epiphanius of Salamis · 374-377 · The letter ends with the barbarous names; Epiphanius closes the extract.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.1Epiphanius of Salamis · 374-377 · Valentinus preached in Egypt, where his followers remain, and in Rome.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.2Epiphanius of Salamis · 374-377 · In Cyprus Valentinus fell from the faith into full impiety.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.3Epiphanius of Salamis · 374-377 · The Valentinians give Christ several titles, including Cross and Limit.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.4Epiphanius of Salamis · 374-377 · They say Christ's body came from heaven and took nothing from Mary.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.5Epiphanius of Salamis · 374-377 · The saviour is distinct from the higher Word and Christ and came to save the spiritual race.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.6Epiphanius of Salamis · 374-377 · The Valentinians deny the resurrection of the body and say only spiritual and righteous psychic people are saved.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.7Epiphanius of Salamis · 374-377 · Each kind of substance returns to its source.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.8Epiphanius of Salamis · 374-377 · The Valentinians claim to be the spiritual order, saved by knowledge whatever they do.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.9Epiphanius of Salamis · 374-377 · Psychics may be saved by effort; the material perish body and soul.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.10Epiphanius of Salamis · 374-377 · The spirituals are saved in an inner 'spiritual body'.
- Panarion (Adversus Haereses), Haer. 1-64 31.7.11Epiphanius of Salamis · 374-377 · Righteous psychic souls, without bodies, become brides of Christ's angels.
- Panarion (Adversus Haereses), Haer. 1-64 31.8.1Epiphanius of Salamis · 374-377 · Epiphanius has reported only what he thought necessary.
- Panarion (Adversus Haereses), Haer. 1-64 31.8.2Epiphanius of Salamis · 374-377 · He has covered Valentinus's origin, date, sources and part of his teaching.
- Panarion (Adversus Haereses), Haer. 1-64 31.8.3Epiphanius of Salamis · 374-377 · Epiphanius will now quote Irenaeus's treatise against the Valentinians in full.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.1Epiphanius of Salamis · 374-377 · Irenaeus begins: some bring in false words and endless genealogies and mislead the simple.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.2Epiphanius of Salamis · 374-377 · The heretics lead people away from the Creator under pretext of knowledge.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.3Epiphanius of Salamis · 374-377 · They destroy the simple by teaching blasphemy against the Creator.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.4Epiphanius of Salamis · 374-377 · Error disguises itself to seem truer than truth.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.5Epiphanius of Salamis · 374-377 · Like glass imitating an emerald, error deceives those who cannot test it.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.6Epiphanius of Salamis · 374-377 · Irenaeus writes, having read and met the Valentinians, to warn his friend.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.7Epiphanius of Salamis · 374-377 · Irenaeus wants his reader to warn others against the Valentinian mysteries.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.8Epiphanius of Salamis · 374-377 · Irenaeus will briefly set out the teaching of Ptolemy's school and give means to refute it.
- Panarion (Adversus Haereses), Haer. 1-64 31.9.9Epiphanius of Salamis · 374-377 · Love moves Irenaeus to reveal the hidden teachings, for nothing hidden will stay unknown.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.1Epiphanius of Salamis · 374-377 · Irenaeus, living among the Celts, apologizes for his plain style.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.2Epiphanius of Salamis · 374-377 · The reader, more capable, should develop what Irenaeus writes.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.3Epiphanius of Salamis · 374-377 · The reader will expand Irenaeus's brief account for others.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.4Epiphanius of Salamis · 374-377 · Irenaeus asks his reader to help others resist the Valentinians' persuasive talk.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.5Epiphanius of Salamis · 374-377 · The Valentinians teach a perfect pre-existent Aeon, Depth, with his consort Thought or Silence.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.6Epiphanius of Salamis · 374-377 · Depth deposited a seed of emission in Silence.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.7Epiphanius of Salamis · 374-377 · Silence bore Mind, the Only-begotten.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.8Epiphanius of Salamis · 374-377 · With Mind came Truth, forming the first tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.9Epiphanius of Salamis · 374-377 · Mind emitted Word and Life, and they emitted Man and Church.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.10Epiphanius of Salamis · 374-377 · The first eight aeons form the Ogdoad of four pairs.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.11Epiphanius of Salamis · 374-377 · Word and Life emitted ten more aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.12Epiphanius of Salamis · 374-377 · Man and Church emitted twelve aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.13Epiphanius of Salamis · 374-377 · The thirty aeons make up the Pleroma of eight, ten and twelve.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.14Epiphanius of Salamis · 374-377 · The Saviour's thirty hidden years are said to signify the thirty aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.15Epiphanius of Salamis · 374-377 · The hours in the parable of the labourers add up to thirty, for the thirty aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.10.16Epiphanius of Salamis · 374-377 · They adapt scattered Scripture texts to their fiction.
- Panarion (Adversus Haereses), Haer. 1-64 31.11.1Epiphanius of Salamis · 374-377 · Only Mind knows the Forefather.
- Panarion (Adversus Haereses), Haer. 1-64 31.11.2Epiphanius of Salamis · 374-377 · Mind wanted to reveal the Father, but Silence restrained him.
- Panarion (Adversus Haereses), Haer. 1-64 31.11.3Epiphanius of Salamis · 374-377 · The other aeons longed to see their source.
- Panarion (Adversus Haereses), Haer. 1-64 31.11.4Epiphanius of Salamis · 374-377 · Wisdom, the youngest aeon, leapt forward in a passion to seek the Father.
- Panarion (Adversus Haereses), Haer. 1-64 31.11.5Epiphanius of Salamis · 374-377 · Wisdom would have been dissolved had a supporting power not stopped her.
- Panarion (Adversus Haereses), Haer. 1-64 31.11.6Epiphanius of Salamis · 374-377 · Limit restrained Wisdom, who then set aside her passion.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.1Epiphanius of Salamis · 374-377 · Another version: Wisdom bore a formless substance.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.2Epiphanius of Salamis · 374-377 · Wisdom grieved, feared and was at a loss over her formless offspring.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.3Epiphanius of Salamis · 374-377 · Wisdom turned back and supplicated the Father.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.4Epiphanius of Salamis · 374-377 · Matter originated from Wisdom's ignorance, grief, fear and astonishment.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.5Epiphanius of Salamis · 374-377 · The Father emits Limit, without consort.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.6Epiphanius of Salamis · 374-377 · Limit, also called Cross, purified Wisdom and restored her.
- Panarion (Adversus Haereses), Haer. 1-64 31.12.7Epiphanius of Salamis · 374-377 · Wisdom's Intention was cast out of the Pleroma as a formless spiritual substance.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.1Epiphanius of Salamis · 374-377 · The Only-begotten emitted Christ and the Holy Spirit to stabilize the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.2Epiphanius of Salamis · 374-377 · Christ taught the aeons that the Father is known only through the Only-begotten.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.3Epiphanius of Salamis · 374-377 · The Father's incomprehensibility sustains the aeons; the Son is what can be known of him.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.4Epiphanius of Salamis · 374-377 · The Holy Spirit made the aeons equal and taught them to give thanks.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.5Epiphanius of Salamis · 374-377 · The aeons, at rest, praised the Forefather with joy.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.6Epiphanius of Salamis · 374-377 · All the aeons contributed their best to produce a new being in honour of Depth.
- Panarion (Adversus Haereses), Haer. 1-64 31.13.7Epiphanius of Salamis · 374-377 · The joint product was Jesus, the Fruit of the Pleroma, with attendant angels.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.1Epiphanius of Salamis · 374-377 · Irenaeus summarizes the Valentinian account of events inside the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.2Epiphanius of Salamis · 374-377 · They claim the Saviour revealed this system secretly in parables.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.3Epiphanius of Salamis · 374-377 · The thirty aeons are signified by Jesus's thirty hidden years and the parable of the labourers.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.4Epiphanius of Salamis · 374-377 · They claim Paul names the aeons in Ephesians.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.5Epiphanius of Salamis · 374-377 · They read every liturgical 'for ever and ever' as a reference to their aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.6Epiphanius of Salamis · 374-377 · The twelve aeons are signified by Jesus at twelve and the twelve apostles.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.7Epiphanius of Salamis · 374-377 · The eighteen aeons are found in eighteen months after the resurrection and in the letters of Jesus's name.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.8Epiphanius of Salamis · 374-377 · The ten aeons are found in the iota of Jesus's name.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.9Epiphanius of Salamis · 374-377 · Wisdom's passion is signified by Judas, the twelfth apostle, and by a one-year ministry.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.10Epiphanius of Salamis · 374-377 · The woman healed after twelve years is read as the suffering twelfth aeon.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.11Epiphanius of Salamis · 374-377 · Touching the garment signifies how Limit healed the suffering aeon.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.12Epiphanius of Salamis · 374-377 · 'Every male that opens the womb' is read of the Saviour as the All.
- Panarion (Adversus Haereses), Haer. 1-64 31.14.13Epiphanius of Salamis · 374-377 · They apply Paul's statements about 'all things' and 'fullness' to their system.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.1Epiphanius of Salamis · 374-377 · Limit has two functions: as Cross he supports, as Limit he divides.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.2Epiphanius of Salamis · 374-377 · They read Jesus's saying about carrying the cross as the supporting function of Limit.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.3Epiphanius of Salamis · 374-377 · The sword and the winnowing fork are read as the dividing function of Limit.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.4Epiphanius of Salamis · 374-377 · The winnowing fork is read as the Cross, which purifies the saved.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.5Epiphanius of Salamis · 374-377 · They claim Paul's words on the cross refer to their Limit.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.6Epiphanius of Salamis · 374-377 · They force the Gospels and apostles to fit their fiction.
- Panarion (Adversus Haereses), Haer. 1-64 31.15.7Epiphanius of Salamis · 374-377 · They also twist the Law and Prophets and lead astray those without firm faith in one God and one Lord.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.1Epiphanius of Salamis · 374-377 · Achamoth, cast out of the Pleroma, was formless like an untimely birth.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.2Epiphanius of Salamis · 374-377 · Christ gave Achamoth form in substance, then left her longing for higher things.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.3Epiphanius of Salamis · 374-377 · Achamoth is called both Wisdom and Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.4Epiphanius of Salamis · 374-377 · Achamoth sought the departed light; Limit stopped her with the word 'Iao'.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.5Epiphanius of Salamis · 374-377 · Achamoth, left outside, suffered grief, fear and perplexity.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.6Epiphanius of Salamis · 374-377 · Achamoth also turned back towards the one who gave her life.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.7Epiphanius of Salamis · 374-377 · The world's substances came from Achamoth's passions: water from her tears, light from her laughter.
- Panarion (Adversus Haereses), Haer. 1-64 31.16.8Epiphanius of Salamis · 374-377 · Achamoth alternated between weeping, laughing, fear and perplexity.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.1Epiphanius of Salamis · 374-377 · Irenaeus mocks the Valentinians' varying accounts of the origin of substance.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.2Epiphanius of Salamis · 374-377 · They teach these mysteries only to those who can pay large fees.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.3Epiphanius of Salamis · 374-377 · Unlike Christ's free gift, their mysteries are sold.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.4Epiphanius of Salamis · 374-377 · Irenaeus ironically asks who would not pay to learn such things.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.5Epiphanius of Salamis · 374-377 · Irenaeus ironically adds his own contribution: not all waters can come from salty tears.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.6Epiphanius of Salamis · 374-377 · Sweet waters, Irenaeus jokes, must come from her sweat.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.7Epiphanius of Salamis · 374-377 · The irony continues: salt water from tears, fresh from sweat.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.8Epiphanius of Salamis · 374-377 · Irenaeus asks mockingly where hot and acrid waters came from.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.9Epiphanius of Salamis · 374-377 · Achamoth prayed to Christ, who sent the Saviour to her.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.10Epiphanius of Salamis · 374-377 · The Saviour received all power from the Father and the aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.11Epiphanius of Salamis · 374-377 · Achamoth first veiled herself, then ran to the Saviour.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.12Epiphanius of Salamis · 374-377 · The Saviour healed Achamoth and turned her passions into matter.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.13Epiphanius of Salamis · 374-377 · Two substances arose from the passions; the Saviour is thus the creator in potency.
- Panarion (Adversus Haereses), Haer. 1-64 31.17.14Epiphanius of Salamis · 374-377 · Achamoth bore spiritual offspring in the image of the Saviour's angels.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.1Epiphanius of Salamis · 374-377 · With matter, the psychic and the spiritual in existence, Achamoth began to form them.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.2Epiphanius of Salamis · 374-377 · Achamoth formed the psychic substance.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.3Epiphanius of Salamis · 374-377 · From psychic substance Achamoth formed the Demiurge, king of right and left.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.4Epiphanius of Salamis · 374-377 · The Demiurge, moved secretly by the Mother, has several titles.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.5Epiphanius of Salamis · 374-377 · The lower beings are images of the aeons: Achamoth of the Father, the Demiurge of the Son.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.6Epiphanius of Salamis · 374-377 · The Demiurge separated the substances and made heaven and earth.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.7Epiphanius of Salamis · 374-377 · The Demiurge made seven heavens and is called the Hebdomad; Achamoth is the Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.8Epiphanius of Salamis · 374-377 · The seven heavens and paradise are angels; the Demiurge is an angel like God.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.9Epiphanius of Salamis · 374-377 · The Demiurge created without knowing what he made.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.10Epiphanius of Salamis · 374-377 · The Demiurge thought he alone existed.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.11Epiphanius of Salamis · 374-377 · The Mother made the Demiurge head of his own substance.
- Panarion (Adversus Haereses), Haer. 1-64 31.18.12Epiphanius of Salamis · 374-377 · Achamoth, called by many names, dwells in the Middle until the end.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.1Epiphanius of Salamis · 374-377 · Psychic things arose from fear and from turning back.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.2Epiphanius of Salamis · 374-377 · The Demiurge came from turning back, other souls from fear.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.3Epiphanius of Salamis · 374-377 · The Demiurge, ignorant of higher things, declared himself the only God.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.4Epiphanius of Salamis · 374-377 · The devil and demons came from Achamoth's grief.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.5Epiphanius of Salamis · 374-377 · The World-ruler, a spirit, knows what the psychic Demiurge does not.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.6Epiphanius of Salamis · 374-377 · The Mother, the Demiurge and the World-ruler dwell at three levels.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.7Epiphanius of Salamis · 374-377 · Earth, water, air and fire correspond to Achamoth's passions.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.8Epiphanius of Salamis · 374-377 · The Demiurge made the earthly man from fluid matter and breathed into him the psychic man.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.9Epiphanius of Salamis · 374-377 · Image and likeness are read as the material and the psychic man.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.10Epiphanius of Salamis · 374-377 · The 'garments of skin' are the fleshly body.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.11Epiphanius of Salamis · 374-377 · Achamoth's spiritual seed was secretly sown through the Demiurge into humans.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.12Epiphanius of Salamis · 374-377 · The spiritual seed, the Church, escaped the Demiurge's notice.
- Panarion (Adversus Haereses), Haer. 1-64 31.19.13Epiphanius of Salamis · 374-377 · Humans have soul, body, flesh and spirit from different sources.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.1Epiphanius of Salamis · 374-377 · The material perishes; the psychic goes where it inclines.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.2Epiphanius of Salamis · 374-377 · The spiritual seed is 'the salt and light of the world' and is trained alongside the psychic.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.3Epiphanius of Salamis · 374-377 · The Saviour came to save the psychic element, which has free will.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.4Epiphanius of Salamis · 374-377 · The Saviour took spiritual, psychic and a special body, but nothing material.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.5Epiphanius of Salamis · 374-377 · The end comes when all spiritual people are perfected in knowledge.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.6Epiphanius of Salamis · 374-377 · Church members are merely psychic, relying on works and bare faith.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.7Epiphanius of Salamis · 374-377 · They say Church members need good works, but they are saved by nature.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.8Epiphanius of Salamis · 374-377 · They claim the spiritual cannot be corrupted by any deed.
- Panarion (Adversus Haereses), Haer. 1-64 31.20.9Epiphanius of Salamis · 374-377 · Like gold in mud, they say, they are unharmed by what they do.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.1Epiphanius of Salamis · 374-377 · Their 'perfect' do forbidden things without fear.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.2Epiphanius of Salamis · 374-377 · They eat idol sacrifices and attend pagan festivals and gladiator shows.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.3Epiphanius of Salamis · 374-377 · Some indulge the flesh, saying the flesh gets its due.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.4Epiphanius of Salamis · 374-377 · Some secretly seduce the women they teach, as returning women have confessed.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.5Epiphanius of Salamis · 374-377 · Others openly take other men's wives.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.6Epiphanius of Salamis · 374-377 · Others who claimed to live with women as sisters were exposed by pregnancies.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.7Epiphanius of Salamis · 374-377 · They despise Church members as ignorant and call themselves the elect.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.8Epiphanius of Salamis · 374-377 · They claim to own grace and say they must always practise 'the mystery of the pair'.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.9Epiphanius of Salamis · 374-377 · They teach a saying that spirituals must love a woman, while worldly people are ruined by it.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.10Epiphanius of Salamis · 374-377 · Self-control is needed for Church members but not, they say, for the spiritual.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.11Epiphanius of Salamis · 374-377 · At the end Achamoth enters the Pleroma as the Saviour's bride.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.12Epiphanius of Salamis · 374-377 · The spiritual become brides of the Saviour's angels.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.13Epiphanius of Salamis · 374-377 · The Demiurge and righteous souls rest in the Middle.
- Panarion (Adversus Haereses), Haer. 1-64 31.21.14Epiphanius of Salamis · 374-377 · A fire will then consume all matter and itself.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.1Epiphanius of Salamis · 374-377 · Some say the Demiurge's psychic Christ passed through Mary, and the Saviour descended on him at baptism.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.2Epiphanius of Salamis · 374-377 · They say the Lord was composed of four elements.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.3Epiphanius of Salamis · 374-377 · They say the Saviour and the spiritual seed did not suffer.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.4Epiphanius of Salamis · 374-377 · Only the psychic Christ suffered, as a type of the higher Christ.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.5Epiphanius of Salamis · 374-377 · Souls with the spiritual seed were favoured by the Demiurge.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.6Epiphanius of Salamis · 374-377 · The prophets' words came variously from the seed, the Mother and the Demiurge.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.7Epiphanius of Salamis · 374-377 · They divide the prophecies among three sources.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.8Epiphanius of Salamis · 374-377 · They divide Jesus's sayings among the same sources.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.9Epiphanius of Salamis · 374-377 · The Demiurge, ignorant, misattributed the prophecies.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.10Epiphanius of Salamis · 374-377 · At the Saviour's coming the Demiurge learned the truth and joined him.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.11Epiphanius of Salamis · 374-377 · They identify the Demiurge with the centurion of the Gospel.
- Panarion (Adversus Haereses), Haer. 1-64 31.22.12Epiphanius of Salamis · 374-377 · The Demiurge governs the world until the end, expecting his reward.
- Panarion (Adversus Haereses), Haer. 1-64 31.23.1Epiphanius of Salamis · 374-377 · They see three human kinds typified by Cain, Abel and Seth.
- Panarion (Adversus Haereses), Haer. 1-64 31.23.2Epiphanius of Salamis · 374-377 · The earthly perish; the psychic's fate depends on their choice.
- Panarion (Adversus Haereses), Haer. 1-64 31.23.3Epiphanius of Salamis · 374-377 · The spiritual seeds become brides of the angels; their souls stay in the Middle.
- Panarion (Adversus Haereses), Haer. 1-64 31.23.4Epiphanius of Salamis · 374-377 · Souls are good or evil by nature; only good ones receive the seed.
- Panarion (Adversus Haereses), Haer. 1-64 31.24.1Epiphanius of Salamis · 374-377 · Their system has no basis in prophets, Lord or apostles.
- Panarion (Adversus Haereses), Haer. 1-64 31.24.2Epiphanius of Salamis · 374-377 · They fit Scripture passages to their fiction, ignoring their context.
- Panarion (Adversus Haereses), Haer. 1-64 31.24.3Epiphanius of Salamis · 374-377 · They are like someone who rearranges a mosaic of a king into a fox.
- Panarion (Adversus Haereses), Haer. 1-64 31.24.4Epiphanius of Salamis · 374-377 · The forger claims his fox is the king's image, deceiving the ignorant.
- Panarion (Adversus Haereses), Haer. 1-64 31.24.5Epiphanius of Salamis · 374-377 · So the heretics fit God's words to their old wives' tales.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.1Epiphanius of Salamis · 374-377 · Irenaeus turns to their Scripture proofs for things outside the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.2Epiphanius of Salamis · 374-377 · The Lord's passion at the end of time signifies the passion of the last aeon.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.3Epiphanius of Salamis · 374-377 · Jairus's daughter is read as a type of Achamoth.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.4Epiphanius of Salamis · 374-377 · Paul's 'untimely born' is applied to Achamoth.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.5Epiphanius of Salamis · 374-377 · The veils of 1 Corinthians and of Moses are read as Achamoth's modesty.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.6Epiphanius of Salamis · 374-377 · Jesus's words in the passion are read as Achamoth's passions.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.7Epiphanius of Salamis · 374-377 · Jesus's replies to would-be disciples are read as the material and psychic kinds.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.8Epiphanius of Salamis · 374-377 · The rich young man is also classed as psychic.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.9Epiphanius of Salamis · 374-377 · Other sayings, including to Zacchaeus, are read as the spiritual kind.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.10Epiphanius of Salamis · 374-377 · The parable of the leaven is read as Wisdom and the three kinds.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.11Epiphanius of Salamis · 374-377 · They read Paul's earthly, psychic and spiritual man as their three kinds.
- Panarion (Adversus Haereses), Haer. 1-64 31.25.12Epiphanius of Salamis · 374-377 · The 'firstfruits and lump' are read as the spiritual and the psychic church.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.1Epiphanius of Salamis · 374-377 · The lost sheep is read as Achamoth.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.2Epiphanius of Salamis · 374-377 · The straying of the sheep is Achamoth's time outside the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.3Epiphanius of Salamis · 374-377 · The woman with the lost coin is read as higher Wisdom recovering her Intention.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.4Epiphanius of Salamis · 374-377 · Simeon is read as a type of the Demiurge.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.5Epiphanius of Salamis · 374-377 · Anna the prophetess is read as a type of Achamoth.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.6Epiphanius of Salamis · 374-377 · Texts about 'wisdom' are read as references to Achamoth.
- Panarion (Adversus Haereses), Haer. 1-64 31.26.7Epiphanius of Salamis · 374-377 · They read Paul's 'great mystery' of marriage as the Pleroma's pairs.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.1Epiphanius of Salamis · 374-377 · They claim John's prologue reveals the first Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.2Epiphanius of Salamis · 374-377 · The commentary says John posits a Beginning, the Son, in whom all was emitted.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.3Epiphanius of Salamis · 374-377 · From the Beginning came the Word, who formed the aeons.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.4Epiphanius of Salamis · 374-377 · The commentary quotes John 1:1.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.5Epiphanius of Salamis · 374-377 · John 1:2 is read as distinguishing and uniting God, Beginning and Word.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.6Epiphanius of Salamis · 374-377 · The commentary explains each clause of John 1:1–2 by its system.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.7Epiphanius of Salamis · 374-377 · The commentary reads John 1:3–4 as revealing the pair Word and Life.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.8Epiphanius of Salamis · 374-377 · Life, being 'in' the Word, is more his own than what came 'through' him.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.9Epiphanius of Salamis · 374-377 · 'Light of men' is read as revealing Man and Church.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.10Epiphanius of Salamis · 374-377 · Life is the 'light' that manifested Man and Church.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.11Epiphanius of Salamis · 374-377 · John's prologue is said to show the second tetrad and then the first.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.12Epiphanius of Salamis · 374-377 · The Saviour is the fruit of the whole Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.13Epiphanius of Salamis · 374-377 · 'The light shines in darkness' is read of the unrecognized Saviour.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.14Epiphanius of Salamis · 374-377 · The Saviour is called Son, Truth, Life and incarnate Word.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.15Epiphanius of Salamis · 374-377 · John 1:14 is read as naming the first tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 31.27.16Epiphanius of Salamis · 374-377 · The commentary concludes that John named the whole first Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.1Epiphanius of Salamis · 374-377 · Irenaeus points out their deceptive method of using Scripture.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.2Epiphanius of Salamis · 374-377 · If John meant their Ogdoad, he would have named it in order.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.3Epiphanius of Salamis · 374-377 · John does not name the Church or the consorts consistently, so he did not mean their pairs.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.4Epiphanius of Salamis · 374-377 · John proclaims one God and one Christ, the same who became flesh.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.5Epiphanius of Salamis · 374-377 · The heretics divide Only-begotten, Saviour, Word and Christ into different beings.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.6Epiphanius of Salamis · 374-377 · Their reading leaves John saying nothing about Christ.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.7Epiphanius of Salamis · 374-377 · On their reading John spoke of an Ogdoad in which Christ has no place.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.8Epiphanius of Salamis · 374-377 · John himself shows he spoke of Jesus Christ, the Word.
- Panarion (Adversus Haereses), Haer. 1-64 31.28.9Epiphanius of Salamis · 374-377 · John 1:14 says the Word became flesh, which their system denies.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.1Epiphanius of Salamis · 374-377 · Jesus who suffered for us is himself the Word of God.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.2Epiphanius of Salamis · 374-377 · They deny that the Word truly became flesh.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.3Epiphanius of Salamis · 374-377 · The Word truly became the flesh God formed from dust.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.4Epiphanius of Salamis · 374-377 · Since all the titles belong to one Christ, their Ogdoad and system collapse.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.5Epiphanius of Salamis · 374-377 · They are like those who build a new poem from scattered Homeric lines.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.6Epiphanius of Salamis · 374-377 · The unwary think Homer wrote such patchwork poems.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.7Epiphanius of Salamis · 374-377 · Irenaeus introduces a Homeric cento about Heracles.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.8Epiphanius of Salamis · 374-377 · The cento assembles Homeric lines into a story of Heracles.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.9Epiphanius of Salamis · 374-377 · The simple would believe Homer wrote the cento.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.10Epiphanius of Salamis · 374-377 · One who knows Homer recognizes the lines and restores each to its place.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.11Epiphanius of Salamis · 374-377 · One who holds the rule of truth received at baptism recognizes Scripture but not the heresy.
- Panarion (Adversus Haereses), Haer. 1-64 31.29.12Epiphanius of Salamis · 374-377 · Restoring each text to its place exposes the heresy.
- Panarion (Adversus Haereses), Haer. 1-64 31.30.1Epiphanius of Salamis · 374-377 · Irenaeus will first show how the Valentinian teachers disagree among themselves.
- Panarion (Adversus Haereses), Haer. 1-64 31.30.2Epiphanius of Salamis · 374-377 · Their disagreements show the Church's truth is firm.
- Panarion (Adversus Haereses), Haer. 1-64 31.31.5Epiphanius of Salamis · 374-377 · Greater understanding does not mean inventing another God or Christ.
- Panarion (Adversus Haereses), Haer. 1-64 31.31.11Epiphanius of Salamis · 374-377 · Paul marvelled at God's depth, not at invented beings above the Creator.
- Panarion (Adversus Haereses), Haer. 1-64 31.31.12Epiphanius of Salamis · 374-377 · Nor in inventing a Pleroma of aeons; the Church has one faith everywhere.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.1Epiphanius of Salamis · 374-377 · Irenaeus shows how the Valentinian teachers contradict each other.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.2Epiphanius of Salamis · 374-377 · Valentinus himself adapted the Gnostic principles into his own school.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.3Epiphanius of Salamis · 374-377 · Valentinus's version: Ineffable and Silence, Father and Truth, then the rest of the Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.4Epiphanius of Salamis · 374-377 · One of the twelve aeons fell, causing the rest.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.5Epiphanius of Salamis · 374-377 · Valentinus posited two Limits.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.6Epiphanius of Salamis · 374-377 · In Valentinus's version Christ was born of the Mother outside the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.7Epiphanius of Salamis · 374-377 · Christ rose to the Pleroma; the Mother then bore the Demiurge and a left-hand ruler.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.8Epiphanius of Salamis · 374-377 · Valentinus gave inconsistent accounts of Jesus's origin.
- Panarion (Adversus Haereses), Haer. 1-64 31.32.9Epiphanius of Salamis · 374-377 · The Holy Spirit was emitted by Truth; the Irenaeus extract ends.
- Panarion (Adversus Haereses), Haer. 1-64 31.33.1Epiphanius of Salamis · 374-377 · Epiphanius praises Irenaeus for refuting the Valentinians in detail.
- Panarion (Adversus Haereses), Haer. 1-64 31.33.2Epiphanius of Salamis · 374-377 · Irenaeus refuted them further in his later books.
- Panarion (Adversus Haereses), Haer. 1-64 31.33.3Epiphanius of Salamis · 374-377 · Epiphanius relies on Clement, Irenaeus and Hippolytus, and adds only a little.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.1Epiphanius of Salamis · 374-377 · Their myths contradict each other and have no basis in Law, prophets, Gospels or apostles.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.2Epiphanius of Salamis · 374-377 · If these things were true, the Lord, prophets and apostles would have taught them.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.3Epiphanius of Salamis · 374-377 · Jesus himself said he explains his parables to his disciples.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.4Epiphanius of Salamis · 374-377 · Christ explained his parables, such as the mustard seed and the sower.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.5Epiphanius of Salamis · 374-377 · Paul foretold those who would follow myths and demonic teachings.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.6Epiphanius of Salamis · 374-377 · James contrasts earthly and heavenly wisdom; the heretics show none of the latter's fruits.
- Panarion (Adversus Haereses), Haer. 1-64 31.34.7Epiphanius of Salamis · 374-377 · Among the heretics there is disorder and division, not peace or purity.
- Panarion (Adversus Haereses), Haer. 1-64 31.35.1Epiphanius of Salamis · 374-377 · Epiphanius adds a brief refutation of his own.
- Panarion (Adversus Haereses), Haer. 1-64 31.35.2Epiphanius of Salamis · 374-377 · They say the twelfth aeon fell out of the twelve.
- Panarion (Adversus Haereses), Haer. 1-64 31.35.3Epiphanius of Salamis · 374-377 · They cite Judas, the woman with the flow of blood and the lost coin.
- Panarion (Adversus Haereses), Haer. 1-64 31.35.4Epiphanius of Salamis · 374-377 · Judas perished, but their twelfth aeon was restored, so the comparison fails.
- Panarion (Adversus Haereses), Haer. 1-64 31.35.5Epiphanius of Salamis · 374-377 · The woman was healed after twelve years of illness, which does not fit their scheme.
- Panarion (Adversus Haereses), Haer. 1-64 31.35.6Epiphanius of Salamis · 374-377 · The woman found her lost coin, so it cannot signify a lost aeon.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.1Epiphanius of Salamis · 374-377 · A few arguments expose their fictions to the Church's children.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.2Epiphanius of Salamis · 374-377 · Epiphanius will not prolong the treatise.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.3Epiphanius of Salamis · 374-377 · He moves on, praying for God's help.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.4Epiphanius of Salamis · 374-377 · Valentinus linked his followers like a chain of scorpions.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.5Epiphanius of Salamis · 374-377 · Each Gnostic teacher added to his predecessor's error.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.6Epiphanius of Salamis · 374-377 · The Gnostics split into many successive heresies.
- Panarion (Adversus Haereses), Haer. 1-64 31.36.7Epiphanius of Salamis · 374-377 · Epiphanius closes the Valentinians and moves on.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.1Epiphanius of Salamis · 374-377 · Epiphanius turns to the offshoots of Valentinus.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.2Epiphanius of Salamis · 374-377 · He asks the Holy Spirit's help to heal those infected.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.3Epiphanius of Salamis · 374-377 · He will treat Valentinus's successors in order.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.4Epiphanius of Salamis · 374-377 · Secundus followed Valentinus but added more.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.5Epiphanius of Salamis · 374-377 · Secundus divided the first Ogdoad into a right tetrad of light and a left tetrad of darkness.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.6Epiphanius of Salamis · 374-377 · Secundus placed the fallen power outside the thirty aeons.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.7Epiphanius of Salamis · 374-377 · Otherwise Secundus follows Valentinus.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.8Epiphanius of Salamis · 374-377 · Epiphanius will say a little against Secundus.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.9Epiphanius of Salamis · 374-377 · Right and left imply a middle.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.10Epiphanius of Salamis · 374-377 · Left and right exist only relative to something in the middle.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.11Epiphanius of Salamis · 374-377 · Left and right lead back to one God above all.
- Panarion (Adversus Haereses), Haer. 1-64 32.1.13Epiphanius of Salamis · 374-377 · There is one God, Father, Son and Holy Spirit, with no deficiency; all else is his good creation.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.1Epiphanius of Salamis · 374-377 · Epiphanius asks where the heretic gets a fixed right and left.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.2Epiphanius of Salamis · 374-377 · Right and left are fixed only for the limbs of a body.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.3Epiphanius of Salamis · 374-377 · Outside the body, right and left depend on which way one faces.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.4Epiphanius of Salamis · 374-377 · Turning around reverses right and left.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.5Epiphanius of Salamis · 374-377 · Such geometry cannot apply to God.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.6Epiphanius of Salamis · 374-377 · Epiphanius challenges Secundus's account of the deficiency.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.7Epiphanius of Salamis · 374-377 · If the deficiency sprang from the higher beings, Secundus refutes himself.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.8Epiphanius of Salamis · 374-377 · Then the deficiency would share the Pleroma's gifts and not differ from it.
- Panarion (Adversus Haereses), Haer. 1-64 32.2.9Epiphanius of Salamis · 374-377 · Secundus's error comes from a demon.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.1Epiphanius of Salamis · 374-377 · Epiphanius will describe others within this sect.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.2Epiphanius of Salamis · 374-377 · Epiphanes, son of Carpocrates, joined Secundus's heresy.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.3Epiphanius of Salamis · 374-377 · The heretics differ widely among themselves.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.4Epiphanius of Salamis · 374-377 · Epiphanes, from Cephallenia, died at seventeen.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.5Epiphanius of Salamis · 374-377 · His followers continued after his death.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.6Epiphanius of Salamis · 374-377 · Epiphanes was worshipped as a god at Same in Cephallenia.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.7Epiphanius of Salamis · 374-377 · The Cephallenians sacrifice and sing hymns to Epiphanes.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.8Epiphanius of Salamis · 374-377 · His learning enabled both the heresy and the local cult.
- Panarion (Adversus Haereses), Haer. 1-64 32.3.9Epiphanius of Salamis · 374-377 · Epiphanes copied Secundus's teaching.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.1Epiphanius of Salamis · 374-377 · Isidore's role is unclear, but all these share the same teaching.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.2Epiphanius of Salamis · 374-377 · Epiphanes taught that wives should be held in common, citing Plato's Republic.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.3Epiphanius of Salamis · 374-377 · Isidore starts from Jesus's saying about three kinds of eunuchs.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.4Epiphanius of Salamis · 374-377 · Those who renounce marriage do so to avoid its cares.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.5Epiphanius of Salamis · 374-377 · Isidore reads 'better to marry than to burn' as advice not to struggle endlessly against desire.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.6Epiphanius of Salamis · 374-377 · Isidore's Ethics advises marriage when prayer turns into a struggle against desire.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.7Epiphanius of Salamis · 374-377 · One who is weak but will not marry should stay close to his brother.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.8Epiphanius of Salamis · 374-377 · Isidore advises one tempted to ask a brother to lay hands on him.
- Panarion (Adversus Haereses), Haer. 1-64 32.4.9Epiphanius of Salamis · 374-377 · Isidore distinguishes needs that are natural and necessary from those only natural, like sex.
- Panarion (Adversus Haereses), Haer. 1-64 32.5.1Epiphanius of Salamis · 374-377 · Clement quoted these sayings to refute those who live badly.
- Panarion (Adversus Haereses), Haer. 1-64 32.5.2Epiphanius of Salamis · 374-377 · These teachers borrowed from each other and form one heresy.
- Panarion (Adversus Haereses), Haer. 1-64 32.5.3Epiphanius of Salamis · 374-377 · They claimed freedom to sin because of their perfection or election.
- Panarion (Adversus Haereses), Haer. 1-64 32.5.4Epiphanius of Salamis · 374-377 · Epiphanes' system begins with Oneness and Unity.
- Panarion (Adversus Haereses), Haer. 1-64 32.5.5Epiphanius of Salamis · 374-377 · Oneness and Unity emitted the Monad.
- Panarion (Adversus Haereses), Haer. 1-64 32.5.6Epiphanius of Salamis · 374-377 · These four powers emitted the other aeons.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.1Epiphanius of Salamis · 374-377 · Clement refuted them in his writings.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.2Epiphanius of Salamis · 374-377 · Irenaeus mocked them with a tragic cry.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.3Epiphanius of Salamis · 374-377 · Irenaeus laments the shameless invention of names.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.4Epiphanius of Salamis · 374-377 · 'I call' shows the names are his own invention.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.5Epiphanius of Salamis · 374-377 · Without him, Irenaeus jokes, the truth would have had no name.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.6Epiphanius of Salamis · 374-377 · Anyone could invent names the same way.
- Panarion (Adversus Haereses), Haer. 1-64 32.6.7Epiphanius of Salamis · 374-377 · Irenaeus parodied them with a system of melons, cucumbers and gourds.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.1Epiphanius of Salamis · 374-377 · Others name the first Ogdoad differently.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.2Epiphanius of Salamis · 374-377 · Each of the four emitted a further power, completing the Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.3Epiphanius of Salamis · 374-377 · They put these powers before Depth to seem more perfect than the Gnostics.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.4Epiphanius of Salamis · 374-377 · They disagree even about Depth.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.5Epiphanius of Salamis · 374-377 · Others give Depth a consort, Silence.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.6Epiphanius of Salamis · 374-377 · Their system is babbling dreams.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.7Epiphanius of Salamis · 374-377 · Their system is already refuted.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.8Epiphanius of Salamis · 374-377 · Epiphanius moves on, praying for safe passage.
- Panarion (Adversus Haereses), Haer. 1-64 32.7.9Epiphanius of Salamis · 374-377 · Having crushed this heresy, he moves on.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.1Epiphanius of Salamis · 374-377 · Ptolemy, a Valentinian, succeeded Secundus and Epiphanes.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.2Epiphanius of Salamis · 374-377 · Ptolemy added to his teachers' doctrine.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.3Epiphanius of Salamis · 374-377 · Ptolemy gave Depth two consorts, Thought and Will.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.4Epiphanius of Salamis · 374-377 · Thought always coexisted with Depth; Will came after.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.5Epiphanius of Salamis · 374-377 · From Thought and Will came the Only-begotten and Truth.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.6Epiphanius of Salamis · 374-377 · Mind images the Father's Will, Truth his Thought.
- Panarion (Adversus Haereses), Haer. 1-64 33.1.7Epiphanius of Salamis · 374-377 · Thought could emit only when Will was added.
- Panarion (Adversus Haereses), Haer. 1-64 33.2.1Epiphanius of Salamis · 374-377 · Epiphanius says such a notion is unworthy even of a man, let alone God.
- Panarion (Adversus Haereses), Haer. 1-64 33.2.2Epiphanius of Salamis · 374-377 · Even Homer's picture of Zeus planning is wiser than Ptolemy's.
- Panarion (Adversus Haereses), Haer. 1-64 33.2.3Epiphanius of Salamis · 374-377 · Ptolemy's Depth is no better than Homer's Zeus.
- Panarion (Adversus Haereses), Haer. 1-64 33.2.4Epiphanius of Salamis · 374-377 · God, unlike Ptolemy's Depth, wills and thinks at once.
- Panarion (Adversus Haereses), Haer. 1-64 33.2.5Epiphanius of Salamis · 374-377 · God is wholly mind and light, free of passion, unlike Depth or Zeus.
- Panarion (Adversus Haereses), Haer. 1-64 33.2.6Epiphanius of Salamis · 374-377 · Epiphanius introduces Ptolemy's Letter to Flora.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.1Epiphanius of Salamis · 374-377 · Ptolemy writes to Flora about how the Mosaic Law is misunderstood.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.2Epiphanius of Salamis · 374-377 · Some ascribe the Law to God the Father, others to the devil.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.3Epiphanius of Salamis · 374-377 · Both views miss the truth.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.4Epiphanius of Salamis · 374-377 · The Law cannot be from the perfect God, being imperfect.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.5Epiphanius of Salamis · 374-377 · Nor can the Law be from the devil, since it forbids injustice.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.6Epiphanius of Salamis · 374-377 · The world was made through the Saviour, by a just God, not a corrupt one.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.7Epiphanius of Salamis · 374-377 · One group ignores the God of justice, the other the Father revealed by the Saviour.
- Panarion (Adversus Haereses), Haer. 1-64 33.3.8Epiphanius of Salamis · 374-377 · Ptolemy will explain the Law and its giver from the Saviour's words.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.1Epiphanius of Salamis · 374-377 · The Pentateuch's law has three sources, as the Saviour shows.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.2Epiphanius of Salamis · 374-377 · The three parts are from God, from Moses, and from the elders.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.3Epiphanius of Salamis · 374-377 · Ptolemy will show this from the Saviour's words.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.4Epiphanius of Salamis · 374-377 · Jesus said Moses permitted divorce because of hardness of heart, but God joined marriage.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.5Epiphanius of Salamis · 374-377 · God's law forbids divorce; Moses' law allows it.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.6Epiphanius of Salamis · 374-377 · Moses legislated against God's will, but out of necessity.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.7Epiphanius of Salamis · 374-377 · Unhappy marriages risked leading the people into sin.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.8Epiphanius of Salamis · 374-377 · Moses gave the divorce law as the lesser evil.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.9Epiphanius of Salamis · 374-377 · The divorce law kept them from worse sin.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.10Epiphanius of Salamis · 374-377 · So Moses' own law is distinct from God's.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.11Epiphanius of Salamis · 374-377 · Jesus shows that the elders' traditions are mixed into the Law.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.12Epiphanius of Salamis · 374-377 · The elders' 'gift to God' rule voided God's law.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.13Epiphanius of Salamis · 374-377 · Isaiah foretold worship by human commandments.
- Panarion (Adversus Haereses), Haer. 1-64 33.4.14Epiphanius of Salamis · 374-377 · The Law is thus shown to have three parts.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.1Epiphanius of Salamis · 374-377 · God's part of the Law is itself threefold: pure law, law mixed with injustice, and symbolic law.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.2Epiphanius of Salamis · 374-377 · The symbolic law was transferred by the Saviour to the spiritual level.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.3Epiphanius of Salamis · 374-377 · The pure law is the Ten Commandments, which the Saviour fulfilled.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.4Epiphanius of Salamis · 374-377 · The law of retaliation is interwoven with injustice.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.5Epiphanius of Salamis · 374-377 · Retaliation was just but a concession, foreign to the Father's goodness.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.6Epiphanius of Salamis · 374-377 · Commanding the death of murderers compelled a second killing.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.7Epiphanius of Salamis · 374-377 · The Son abolished retaliation, though he admitted it came from God.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.8Epiphanius of Salamis · 374-377 · The symbolic law covers offerings, circumcision, sabbath, fasting and Passover.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.9Epiphanius of Salamis · 374-377 · The symbols were abolished outwardly but kept spiritually.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.10Epiphanius of Salamis · 374-377 · Christians offer spiritual sacrifices of praise, thanksgiving and generosity.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.11Epiphanius of Salamis · 374-377 · Circumcision is of the heart, and the sabbath is kept spiritually.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.13Epiphanius of Salamis · 374-377 · True fasting is abstaining from evil, though outward fasting done thoughtfully can help the soul.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.14Epiphanius of Salamis · 374-377 · Outward fasting reminds people of the true fast.
- Panarion (Adversus Haereses), Haer. 1-64 33.5.15Epiphanius of Salamis · 374-377 · Paul shows that Passover and unleavened bread were images.
- Panarion (Adversus Haereses), Haer. 1-64 33.6.1Epiphanius of Salamis · 374-377 · The Saviour fulfilled the pure commands by forbidding anger, lust and oaths.
- Panarion (Adversus Haereses), Haer. 1-64 33.6.2Epiphanius of Salamis · 374-377 · Retaliation was abolished by the Saviour.
- Panarion (Adversus Haereses), Haer. 1-64 33.6.3Epiphanius of Salamis · 374-377 · Jesus's command not to resist evil cancels retaliation.
- Panarion (Adversus Haereses), Haer. 1-64 33.6.4Epiphanius of Salamis · 374-377 · The symbolic law was transferred to the spiritual.
- Panarion (Adversus Haereses), Haer. 1-64 33.6.5Epiphanius of Salamis · 374-377 · Now that the truth is present, the images give way.
- Panarion (Adversus Haereses), Haer. 1-64 33.6.6Epiphanius of Salamis · 374-377 · Paul confirms each of the three parts.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.1Epiphanius of Salamis · 374-377 · Ptolemy has shown the human additions and the threefold law of God.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.2Epiphanius of Salamis · 374-377 · It remains to identify the lawgiver.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.3Epiphanius of Salamis · 374-377 · The lawgiver is neither the perfect God nor the devil.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.4Epiphanius of Salamis · 374-377 · The lawgiver is the Demiurge, who stands in the middle.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.5Epiphanius of Salamis · 374-377 · Between the good God and the evil adversary stands the just Demiurge.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.6Epiphanius of Salamis · 374-377 · The Demiurge is below the perfect God but above the devil.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.7Epiphanius of Salamis · 374-377 · The three beings have three different substances.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.8Epiphanius of Salamis · 374-377 · Ptolemy defers the question how one good principle produced unlike natures.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.9Epiphanius of Salamis · 374-377 · Ptolemy promises further teaching from 'apostolic tradition'.
- Panarion (Adversus Haereses), Haer. 1-64 33.7.10Epiphanius of Salamis · 374-377 · Ptolemy closes, hoping Flora will bear fruit like good soil.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.1Epiphanius of Salamis · 374-377 · Epiphanius denounces Ptolemy's letter.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.2Epiphanius of Salamis · 374-377 · No playwright or storyteller invented such falsehood.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.3Epiphanius of Salamis · 374-377 · They lead their followers into foolish questions and endless genealogies.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.4Epiphanius of Salamis · 374-377 · They claim to measure heavenly things that do not exist.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.5Epiphanius of Salamis · 374-377 · The foolish are easily drawn in, like birds of a feather.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.6Epiphanius of Salamis · 374-377 · The intelligent see that their system refutes itself.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.7Epiphanius of Salamis · 374-377 · Epiphanius asks where they learned these secrets.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.8Epiphanius of Salamis · 374-377 · They speak as if they had seen heavenly things.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.9Epiphanius of Salamis · 374-377 · Their knowledge comes not from Scripture but from pagan poets.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.10Epiphanius of Salamis · 374-377 · The poets' myths led to polytheism and idolatry.
- Panarion (Adversus Haereses), Haer. 1-64 33.8.11Epiphanius of Salamis · 374-377 · Epiphanius ends his treatment of Ptolemy and moves on.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.1Epiphanius of Salamis · 374-377 · Epiphanius begins his refutation of the Letter to Flora.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.2Epiphanius of Salamis · 374-377 · He restates Ptolemy's threefold division of the Law.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.3Epiphanius of Salamis · 374-377 · The elders' traditions are not in the Law at all.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.4Epiphanius of Salamis · 374-377 · The Jewish 'deuteroses' are four collections of tradition, outside the Law.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.5Epiphanius of Salamis · 374-377 · The 'Corban' rule is nowhere in the Pentateuch.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.6Epiphanius of Salamis · 374-377 · Ptolemy's argument fails.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.7Epiphanius of Salamis · 374-377 · Moses' laws were given by God through Moses, as Christ's words show.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.8Epiphanius of Salamis · 374-377 · Moses' divorce law was given by the Holy Spirit, not against God's will.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.9Epiphanius of Salamis · 374-377 · Christ cites Genesis to show how God joined marriage.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.10Epiphanius of Salamis · 374-377 · God himself did not speak the words about one flesh at creation.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.11Epiphanius of Salamis · 374-377 · Adam spoke the words about leaving father and mother.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.12Epiphanius of Salamis · 374-377 · As Adam's words were God's, so Moses' law was God's; two of Ptolemy's claims fall.
- Panarion (Adversus Haereses), Haer. 1-64 33.9.13Epiphanius of Salamis · 374-377 · God's laws served for their time, as types, or as revelations fulfilled in Christ.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.1Epiphanius of Salamis · 374-377 · He turns to Ptolemy's three gods.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.2Epiphanius of Salamis · 374-377 · Epiphanius challenges the idea of a middle 'just' god.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.3Epiphanius of Salamis · 374-377 · Justice and goodness are inseparable.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.4Epiphanius of Salamis · 374-377 · Christ honoured the Law's righteous, who came from the Father's goodness.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.5Epiphanius of Salamis · 374-377 · Christ pairs 'good' with 'just', showing they are one.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.6Epiphanius of Salamis · 374-377 · Ptolemy slanders the law of retaliation.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.7Epiphanius of Salamis · 374-377 · The law of retaliation aims at the same end as Christ's command.
- Panarion (Adversus Haereses), Haer. 1-64 33.10.8Epiphanius of Salamis · 374-377 · Retaliation deterred violence, as turning the cheek does.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.1Epiphanius of Salamis · 374-377 · A father trains children differently at each age.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.2Epiphanius of Salamis · 374-377 · So God gave each generation laws suited to it.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.3Epiphanius of Salamis · 374-377 · Early generations were restrained by fear; the mature receive fuller teaching.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.4Epiphanius of Salamis · 374-377 · The disciples too understood only later.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.5Epiphanius of Salamis · 374-377 · Paul shows commands are adapted to maturity.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.6Epiphanius of Salamis · 374-377 · The law threatened the offender, so people refrained from striking.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.7Epiphanius of Salamis · 374-377 · The same ethic was kept then by compulsion, now by free choice.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.8Epiphanius of Salamis · 374-377 · Christ himself speaks of severe punishment at the judgement.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.9Epiphanius of Salamis · 374-377 · Ptolemy's logic would make Christ merely 'just' and not good.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.10Epiphanius of Salamis · 374-377 · Such division would separate the Son from the Father.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.11Epiphanius of Salamis · 374-377 · Ptolemy's truth about types serves to deceive.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.12Epiphanius of Salamis · 374-377 · Paul confirms the Law's things were types for us.
- Panarion (Adversus Haereses), Haer. 1-64 33.11.13Epiphanius of Salamis · 374-377 · Epiphanius wishes Ptolemy had not invented a third god.
- Panarion (Adversus Haereses), Haer. 1-64 33.12.1Epiphanius of Salamis · 374-377 · Epiphanius concludes against Ptolemy.
- Panarion (Adversus Haereses), Haer. 1-64 33.12.2Epiphanius of Salamis · 374-377 · Ptolemy deceived Flora like a lamprey luring a viper.
- Panarion (Adversus Haereses), Haer. 1-64 33.12.3Epiphanius of Salamis · 374-377 · He has caught Ptolemy in the Gospel net like a bad fish.
- Panarion (Adversus Haereses), Haer. 1-64 33.12.4Epiphanius of Salamis · 374-377 · Epiphanius gives thanks and moves on.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.1Epiphanius of Salamis · 374-377 · Marcus, founder of the Marcosians, succeeded the earlier Valentinians.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.2Epiphanius of Salamis · 374-377 · Marcus, a skilled magician, attracted men and women.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.3Epiphanius of Salamis · 374-377 · Marcus claimed great power and was a forerunner of Antichrist.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.4Epiphanius of Salamis · 374-377 · Marcus used conjuring tricks and magic.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.5Epiphanius of Salamis · 374-377 · Onlookers think his tricks are miracles.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.6Epiphanius of Salamis · 374-377 · His followers cannot see that it is magic.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.7Epiphanius of Salamis · 374-377 · In his 'eucharist', cups of white wine seem to turn red, purple and blue.
- Panarion (Adversus Haereses), Haer. 1-64 34.1.8Epiphanius of Salamis · 374-377 · Epiphanius will quote Irenaeus's account of Marcus word for word.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.1Epiphanius of Salamis · 374-377 · Marcus makes wine appear to turn to the blood of 'Grace'.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.2Epiphanius of Salamis · 374-377 · Marcus has women give thanks over cups, then pours into a larger cup.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.3Epiphanius of Salamis · 374-377 · Marcus's formula over the cup.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.4Epiphanius of Salamis · 374-377 · The larger cup overflows, and Marcus seems a wonder-worker.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.5Epiphanius of Salamis · 374-377 · Marcus is said to have a familiar spirit and to make women prophesy.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.6Epiphanius of Salamis · 374-377 · Marcus flatters rich women, offering them his 'Grace'.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.7Epiphanius of Salamis · 374-377 · Marcus's words of initiation, ending 'open your mouth and prophesy'.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.8Epiphanius of Salamis · 374-377 · When a woman says she cannot prophesy, he tells her to say anything.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.9Epiphanius of Salamis · 374-377 · Excited, the woman speaks nonsense.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.10Epiphanius of Salamis · 374-377 · Her 'prophecy' comes from an empty spirit.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.11Epiphanius of Salamis · 374-377 · The woman repays Marcus with money and her body.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.12Epiphanius of Salamis · 374-377 · Faithful women rejected and cursed Marcus.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.13Epiphanius of Salamis · 374-377 · True prophecy is given by God, not commanded by Marcus.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.14Epiphanius of Salamis · 374-377 · A man cannot command the prophetic Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 34.2.15Epiphanius of Salamis · 374-377 · Such spirits are Satan's, deceiving those weak in the Church's faith.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.1Epiphanius of Salamis · 374-377 · Women who returned to the Church confessed that Marcus used love charms on them.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.2Epiphanius of Salamis · 374-377 · A deacon's wife in Asia was seduced by Marcus.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.3Epiphanius of Salamis · 374-377 · Brought back, she spent her life in penitence.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.4Epiphanius of Salamis · 374-377 · Marcus's disciples claim to be perfect, above the apostles.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.5Epiphanius of Salamis · 374-377 · They claim superior knowledge above every power.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.6Epiphanius of Salamis · 374-377 · Through their 'redemption' they claim immunity and recite a formula before the judge.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.8Epiphanius of Salamis · 374-377 · The formula asks the Mother to plead their case.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.9Epiphanius of Salamis · 374-377 · The Mother makes them invisible and brings them to the bridal chamber.
- Panarion (Adversus Haereses), Haer. 1-64 34.3.10Epiphanius of Salamis · 374-377 · In the Rhône region many women were deceived; some confessed, others withdrew.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.1Epiphanius of Salamis · 374-377 · Marcus claimed to be the sole receptacle of Silence.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.2Epiphanius of Salamis · 374-377 · Marcus claimed the Tetrad appeared to him as a woman and revealed the origin of all.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.3Epiphanius of Salamis · 374-377 · The Father spoke a word that showed his form.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.4Epiphanius of Salamis · 374-377 · The Father's name had four syllables and thirty letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.5Epiphanius of Salamis · 374-377 · Each letter knows only its own sound and thinks it names the whole.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.6Epiphanius of Salamis · 374-377 · Each element sounds on as if it were the whole.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.7Epiphanius of Salamis · 374-377 · The final restoration is like the congregation's joint Amen.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.8Epiphanius of Salamis · 374-377 · Marcus's terms for the elements and their hidden names.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.9Epiphanius of Salamis · 374-377 · The last letter's sound produced the elements of this world.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.10Epiphanius of Salamis · 374-377 · The letter returned above while its sound stayed below.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.11Epiphanius of Salamis · 374-377 · Each letter contains further letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.4.12Epiphanius of Salamis · 374-377 · The letters multiply to infinity.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.1Epiphanius of Salamis · 374-377 · The letter 'delta' is spelled with five letters, each spelled with more.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.2Epiphanius of Salamis · 374-377 · The sea of letters is endless.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.3Epiphanius of Salamis · 374-377 · The whole name is an infinite depth of letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.4Epiphanius of Salamis · 374-377 · Each aeon utters only its own sound.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.5Epiphanius of Salamis · 374-377 · The Tetractys promises to show Marcus Truth herself.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.6Epiphanius of Salamis · 374-377 · Truth's body is made of paired letters from alpha-omega to mu-nu.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.7Epiphanius of Salamis · 374-377 · This element is called Man, source of all speech.
- Panarion (Adversus Haereses), Haer. 1-64 34.5.8Epiphanius of Salamis · 374-377 · Marcus is told to hear the Word from Truth's mouth.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.1Epiphanius of Salamis · 374-377 · Truth spoke the name 'Christ Jesus' and fell silent.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.2Epiphanius of Salamis · 374-377 · The Tetractys speaks again.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.3Epiphanius of Salamis · 374-377 · The name 'Jesus' has a hidden power Marcus does not know.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.4Epiphanius of Salamis · 374-377 · The six-letter name 'Jesus' differs from the aeonic name.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.5Epiphanius of Salamis · 374-377 · The twenty-four letters image the three higher powers.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.6Epiphanius of Salamis · 374-377 · The nine mute consonants belong to Father and Truth.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.7Epiphanius of Salamis · 374-377 · The eight semivowels belong to Word and Life.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.8Epiphanius of Salamis · 374-377 · The seven vowels belong to Man and Church.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.9Epiphanius of Salamis · 374-377 · The letters are divided 8, 7 and 9 among the pairs.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.10Epiphanius of Salamis · 374-377 · One was sent down to correct the deficient number.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.11Epiphanius of Salamis · 374-377 · Three groups of eight make twenty-four.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.12Epiphanius of Salamis · 374-377 · Six times four gives twenty-four.
- Panarion (Adversus Haereses), Haer. 1-64 34.6.13Epiphanius of Salamis · 374-377 · The double letters bring the number to thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.1Epiphanius of Salamis · 374-377 · The Transfiguration is read numerically.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.2Epiphanius of Salamis · 374-377 · The dove at the baptism has the number 801, omega and alpha.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.3Epiphanius of Salamis · 374-377 · Man's creation and Christ's crucifixion on the sixth day and hour are linked.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.4Epiphanius of Salamis · 374-377 · The number six signifies creation and regeneration.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.5Epiphanius of Salamis · 374-377 · The number seven ensouls the world.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.6Epiphanius of Salamis · 374-377 · The lower beings are imitations of the Mother's Intention.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.7Epiphanius of Salamis · 374-377 · The seven heavens each sound a vowel.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.8Epiphanius of Salamis · 374-377 · The heavens' praise, reaching earth, fashions earthly things.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.9Epiphanius of Salamis · 374-377 · Newborn cries are said to echo the heavenly vowels.
- Panarion (Adversus Haereses), Haer. 1-64 34.7.10Epiphanius of Salamis · 374-377 · He applies psalms about infants' praise and the heavens to his system.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.1Epiphanius of Salamis · 374-377 · Irenaeus sums up Marcus's teaching on the name and Truth's body.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.2Epiphanius of Salamis · 374-377 · Irenaeus will next report Marcus's number-mysticism of names.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.3Epiphanius of Salamis · 374-377 · Marcus derives the numbers from Oneness and Unity.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.4Epiphanius of Salamis · 374-377 · Two and four make six; six times four make twenty-four.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.5Epiphanius of Salamis · 374-377 · The first tetrad's utterable names are Ineffable, Silence, Father and Truth.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.6Epiphanius of Salamis · 374-377 · The Greek names of the first tetrad have 24 letters in all.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.7Epiphanius of Salamis · 374-377 · The second tetrad's names also total 24 letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.8.8Epiphanius of Salamis · 374-377 · Numbers are drawn from the names Jesus, Son and Christ.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.1Epiphanius of Salamis · 374-377 · Jesus's 'ineffable origin' is traced through tetrads, ogdoad and decad.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.2Epiphanius of Salamis · 374-377 · Eight, eighty and eight hundred make 888, the number of 'Jesus'.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.3Epiphanius of Salamis · 374-377 · The letters of 'Jesus' add up to 888.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.4Epiphanius of Salamis · 374-377 · The Greek alphabet's structure is said to show 888.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.5Epiphanius of Salamis · 374-377 · One plus two plus three plus four makes ten, iota, the initial of Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.6Epiphanius of Salamis · 374-377 · 'Christ' with eight letters signifies the first ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.7Epiphanius of Salamis · 374-377 · 'Son Christ' makes twelve letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.8Epiphanius of Salamis · 374-377 · Before the name appeared, people were in ignorance.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.9Epiphanius of Salamis · 374-377 · The revealed name led people from ignorance and death to life.
- Panarion (Adversus Haereses), Haer. 1-64 34.9.10Epiphanius of Salamis · 374-377 · The Father willed to end ignorance through knowledge of himself.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.1Epiphanius of Salamis · 374-377 · Powers from the tetrad generated the earthly Jesus.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.2Epiphanius of Salamis · 374-377 · The annunciation figures are matched with the tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.3Epiphanius of Salamis · 374-377 · The man of the dispensation was born through Mary and chosen by the Father.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.4Epiphanius of Salamis · 374-377 · At the baptism a higher power descended on Jesus like a dove.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.5Epiphanius of Salamis · 374-377 · The descending power contains Father, Son, Silence and all the aeons.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.6Epiphanius of Salamis · 374-377 · The Spirit in Jesus revealed the Father; 'Jesus' names the man of the dispensation.
- Panarion (Adversus Haereses), Haer. 1-64 34.10.7Epiphanius of Salamis · 374-377 · Receiving the Man, Jesus contained the whole Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.1Epiphanius of Salamis · 374-377 · Irenaeus denounces Marcus for turning Truth into an idol of letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.2Epiphanius of Salamis · 374-377 · The Greek alphabet is recent and man-made.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.3Epiphanius of Salamis · 374-377 · Marcus's Truth, made of letters, is younger than the alphabet.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.4Epiphanius of Salamis · 374-377 · Marcus's Silence contradicts itself by naming the unnameable.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.5Epiphanius of Salamis · 374-377 · By Marcus's logic the Father too would be made of letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.6Epiphanius of Salamis · 374-377 · Marcus reduces the Creator Word to syllables and numbers.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.7Epiphanius of Salamis · 374-377 · He divides the uncontainable Father into numbers.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.8Epiphanius of Salamis · 374-377 · Marcus builds the bodiless God out of letters.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.9Epiphanius of Salamis · 374-377 · Marcus's divisions lead his followers into blasphemy.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.10Epiphanius of Salamis · 374-377 · Irenaeus introduces an elder's verses against Marcus.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.11Epiphanius of Salamis · 374-377 · The elder's verses call Marcus a magician serving Satan.
- Panarion (Adversus Haereses), Haer. 1-64 34.11.12Epiphanius of Salamis · 374-377 · Irenaeus will briefly expose the rest of their teaching.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.1Epiphanius of Salamis · 374-377 · The Marcosians explain the Aeons and the lost sheep by numbers.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.2Epiphanius of Salamis · 374-377 · Adding numbers yields the ten and twelve Aeons.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.3Epiphanius of Salamis · 374-377 · Counting by twos to ten yields thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.4Epiphanius of Salamis · 374-377 · The fallen twelfth Aeon is the straying sheep.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.5Epiphanius of Salamis · 374-377 · The lost power is the woman's lost coin.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.6Epiphanius of Salamis · 374-377 · The remaining numbers multiply to ninety-nine, the value of 'Amen'.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.7Epiphanius of Salamis · 374-377 · The letter eta is made to yield eight and thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.8Epiphanius of Salamis · 374-377 · Adding the letters from alpha to eta gives thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.9Epiphanius of Salamis · 374-377 · The sums show the Ogdoad to be mother of the thirty Aeons.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.10Epiphanius of Salamis · 374-377 · More arithmetic derives ninety-nine from the Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.11Epiphanius of Salamis · 374-377 · The letter lambda, eleventh letter, is made a figure of the eleven Aeons left above.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.12Epiphanius of Salamis · 374-377 · Lambda seeks its like to complete the twelve.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.13Epiphanius of Salamis · 374-377 · Mu, made of two lambdas, fills the twelfth place.
- Panarion (Adversus Haereses), Haer. 1-64 34.12.14Epiphanius of Salamis · 374-377 · The Gnostic passes from ninety-nine (left hand) to one hundred (right hand).
- Panarion (Adversus Haereses), Haer. 1-64 34.13.1Epiphanius of Salamis · 374-377 · Irenaeus says such number-play deserves both laughter and grief.
- Panarion (Adversus Haereses), Haer. 1-64 34.13.2Epiphanius of Salamis · 374-377 · Those who leave the church for these fables are self-condemned.
- Panarion (Adversus Haereses), Haer. 1-64 34.13.3Epiphanius of Salamis · 374-377 · John forbids even greeting heretics.
- Panarion (Adversus Haereses), Haer. 1-64 34.13.4Epiphanius of Salamis · 374-377 · Making the Creator the product of a triple Deficiency is utter impiety.
- Panarion (Adversus Haereses), Haer. 1-64 34.13.5Epiphanius of Salamis · 374-377 · Their confidence shows they are driven by evil spirits.
- Panarion (Adversus Haereses), Haer. 1-64 34.13.6Epiphanius of Salamis · 374-377 · Like the delirious, their apparent strength is sickness.
- Panarion (Adversus Haereses), Haer. 1-64 34.13.7Epiphanius of Salamis · 374-377 · The parable of the returning unclean spirit is applied to them.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.1Epiphanius of Salamis · 374-377 · Irenaeus turns to their account of creation as an image of the Aeons.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.2Epiphanius of Salamis · 374-377 · The four elements and their qualities image the tetrad and ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.3Epiphanius of Salamis · 374-377 · The heavens, sun, and moon image the decad.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.4Epiphanius of Salamis · 374-377 · The zodiac images the dodecad.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.5Epiphanius of Salamis · 374-377 · The slow outer heaven images Limit.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.6Epiphanius of Salamis · 374-377 · The moon's thirty days image the thirty Aeons.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.7Epiphanius of Salamis · 374-377 · The sun's months and the day's hours image the dodecad.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.8Epiphanius of Salamis · 374-377 · The hour's thirty parts image the triacontad.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.9Epiphanius of Salamis · 374-377 · The zodiac's degrees join twelve and thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.10Epiphanius of Salamis · 374-377 · The earth's twelve zones image the dodecad.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.11Epiphanius of Salamis · 374-377 · The Demiurge imitates eternity with time.
- Panarion (Adversus Haereses), Haer. 1-64 34.14.12Epiphanius of Salamis · 374-377 · The Demiurge's work will end in dissolution.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.1Epiphanius of Salamis · 374-377 · Each of them invents new doctrines daily.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.2Epiphanius of Salamis · 374-377 · They read their system into Genesis 1:1.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.3Epiphanius of Salamis · 374-377 · Genesis 1:1–2 is made to show the tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.4Epiphanius of Salamis · 374-377 · The second tetrad is found in Genesis 1:2.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.5Epiphanius of Salamis · 374-377 · Ten items in Genesis 1 are made the decad.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.6Epiphanius of Salamis · 374-377 · Twelve more items make the dodecad, so Moses taught the thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.7Epiphanius of Salamis · 374-377 · The senses of the body image the tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.8Epiphanius of Salamis · 374-377 · The paired senses make the ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.15.9Epiphanius of Salamis · 374-377 · The whole human body images the thirty.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.1Epiphanius of Salamis · 374-377 · The sun's creation on day four points to the tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.2Epiphanius of Salamis · 374-377 · The four colors of the tabernacle curtains image the tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.3Epiphanius of Salamis · 374-377 · Every fourfold thing in Scripture is referred to their tetrad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.4Epiphanius of Salamis · 374-377 · They place man's formation on the eighth day to find the ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.5Epiphanius of Salamis · 374-377 · Some distinguish the spiritual man of Gen 1 from the earthly man of Gen 2.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.6Epiphanius of Salamis · 374-377 · The ark's eight, David, and eighth-day circumcision are made signs of the ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.7Epiphanius of Salamis · 374-377 · Every eight in Scripture becomes the ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.8Epiphanius of Salamis · 374-377 · Ten nations and Sarah's ten years point to the decad.
- Panarion (Adversus Haereses), Haer. 1-64 34.16.9Epiphanius of Salamis · 374-377 · Many tens in Scripture are made types of the decad.
- Panarion (Adversus Haereses), Haer. 1-64 34.17.1Epiphanius of Salamis · 374-377 · They claim the dodecad appears everywhere.
- Panarion (Adversus Haereses), Haer. 1-64 34.17.2Epiphanius of Salamis · 374-377 · Twelves in Scripture are made types of the dodecad.
- Panarion (Adversus Haereses), Haer. 1-64 34.17.3Epiphanius of Salamis · 374-377 · Thirties in Scripture are made types of the triacontad.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.1Epiphanius of Salamis · 374-377 · Irenaeus turns to their proofs of an unknown Father.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.2Epiphanius of Salamis · 374-377 · Isaiah 1:3 is applied to the unknown Depth.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.3Epiphanius of Salamis · 374-377 · Hosea and the Psalm are applied to ignorance of Depth.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.4Epiphanius of Salamis · 374-377 · Exodus 33:20 is applied to their unseen Greatness.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.5Epiphanius of Salamis · 374-377 · Irenaeus replies that the verse refers to the Creator himself.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.6Epiphanius of Salamis · 374-377 · They apply Daniel's sealed words to themselves as the enlightened.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.7Epiphanius of Salamis · 374-377 · They also use forged apocryphal writings.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.8Epiphanius of Salamis · 374-377 · They tell the story of the child Jesus and his teacher.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.9Epiphanius of Salamis · 374-377 · The child Jesus's reply is made to reveal the Unknown.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.10Epiphanius of Salamis · 374-377 · Luke 2:49 is made to proclaim an unknown Father.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.11Epiphanius of Salamis · 374-377 · The answer to the rich man is applied to their good God.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.12Epiphanius of Salamis · 374-377 · Jesus's refusal to answer is taken to show the ineffable Father.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.13Epiphanius of Salamis · 374-377 · An unwritten saying is applied to the one unknown God.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.14Epiphanius of Salamis · 374-377 · Luke 19:42 is applied to the hidden Depth.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.15Epiphanius of Salamis · 374-377 · Matthew 11:28–29 is made a promise to teach the unknown Father.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.16Epiphanius of Salamis · 374-377 · Matthew 11:25–27 is their chief proof-text.
- Panarion (Adversus Haereses), Haer. 1-64 34.18.17Epiphanius of Salamis · 374-377 · They argue the verse shows the Father was unknown before Christ.
- Panarion (Adversus Haereses), Haer. 1-64 34.19.1Epiphanius of Salamis · 374-377 · Their 'redemption' rite takes as many forms as they have teachers.
- Panarion (Adversus Haereses), Haer. 1-64 34.19.2Epiphanius of Salamis · 374-377 · Irenaeus calls the rite a satanic denial of baptism.
- Panarion (Adversus Haereses), Haer. 1-64 34.19.3Epiphanius of Salamis · 374-377 · They hold the 'redemption' necessary to enter the Pleroma.
- Panarion (Adversus Haereses), Haer. 1-64 34.19.4Epiphanius of Salamis · 374-377 · They rank their redemption above baptism.
- Panarion (Adversus Haereses), Haer. 1-64 34.19.5Epiphanius of Salamis · 374-377 · Gospel sayings about another baptism are applied to their rite.
- Panarion (Adversus Haereses), Haer. 1-64 34.19.6Epiphanius of Salamis · 374-377 · They claim Paul's 'redemption' for their rite.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.1Epiphanius of Salamis · 374-377 · Some perform a bridal-chamber rite.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.2Epiphanius of Salamis · 374-377 · Others baptize with a Gnostic formula.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.3Epiphanius of Salamis · 374-377 · Others use a formula in pseudo-Hebrew words.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.4Epiphanius of Salamis · 374-377 · Another formula invokes a hidden name.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.5Epiphanius of Salamis · 374-377 · The formula and its supposed meaning.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.6Epiphanius of Salamis · 374-377 · The initiate's response.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.7Epiphanius of Salamis · 374-377 · The rite ends with anointing with balsam.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.8Epiphanius of Salamis · 374-377 · Some replace water baptism with pouring oil and water.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.9Epiphanius of Salamis · 374-377 · Others reject all outward rites.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.10Epiphanius of Salamis · 374-377 · For them knowledge itself is redemption.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.11Epiphanius of Salamis · 374-377 · Redemption is neither bodily nor psychic.
- Panarion (Adversus Haereses), Haer. 1-64 34.20.12Epiphanius of Salamis · 374-377 · Knowledge redeems the inner man; the Irenaeus excerpt ends.
- Panarion (Adversus Haereses), Haer. 1-64 34.21.1Epiphanius of Salamis · 374-377 · Epiphanius explains why he copied Irenaeus word for word.
- Panarion (Adversus Haereses), Haer. 1-64 34.21.2Epiphanius of Salamis · 374-377 · Epiphanius begins his own statement of the church's faith against Marcus.
- Panarion (Adversus Haereses), Haer. 1-64 34.21.4Epiphanius of Salamis · 374-377 · No trickery can stand against the truth confessed by prophets and apostles.
- Panarion (Adversus Haereses), Haer. 1-64 34.21.5Epiphanius of Salamis · 374-377 · Marcus is exposed as a charlatan.
- Panarion (Adversus Haereses), Haer. 1-64 34.22.1Epiphanius of Salamis · 374-377 · Epiphanius moves on, writing to warn readers.
- Panarion (Adversus Haereses), Haer. 1-64 34.22.2Epiphanius of Salamis · 374-377 · Readers should learn of the heresies in order to avoid them.
- Panarion (Adversus Haereses), Haer. 1-64 34.22.3Epiphanius of Salamis · 374-377 · The dipsas snake poisons water that seems to refresh.
- Panarion (Adversus Haereses), Haer. 1-64 34.22.6Epiphanius of Salamis · 374-377 · Marcus's teaching is a deadly drink; Epiphanius moves on.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.1Epiphanius of Salamis · 374-377 · Colorbasus follows Marcus and Ptolemy.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.2Epiphanius of Salamis · 374-377 · Colorbasus split off from Marcus.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.3Epiphanius of Salamis · 374-377 · Colorbasus has the Aeons emitted all at once and reverses their order.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.4Epiphanius of Salamis · 374-377 · Another account of the first Ogdoad.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.5Epiphanius of Salamis · 374-377 · They disagree about the Savior's origin.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.6Epiphanius of Salamis · 374-377 · Further views of the Savior's origin.
- Panarion (Adversus Haereses), Haer. 1-64 35.1.7Epiphanius of Salamis · 374-377 · Some call the supreme God 'Man', hence 'Son of Man'.
- Panarion (Adversus Haereses), Haer. 1-64 35.2.1Epiphanius of Salamis · 374-377 · Ambition drives each of these teachers.
- Panarion (Adversus Haereses), Haer. 1-64 35.2.2Epiphanius of Salamis · 374-377 · Their teachings have no basis in prophecy or Gospel.
- Panarion (Adversus Haereses), Haer. 1-64 35.2.3Epiphanius of Salamis · 374-377 · The refutation of Valentinus applies to them all.
- Panarion (Adversus Haereses), Haer. 1-64 35.2.4Epiphanius of Salamis · 374-377 · Colorbasus calls the Father 'Man' to twist 'Son of Man'.
- Panarion (Adversus Haereses), Haer. 1-64 35.2.9Epiphanius of Salamis · 374-377 · Epiphanius challenges Colorbasus directly.
- Panarion (Adversus Haereses), Haer. 1-64 35.3.1Epiphanius of Salamis · 374-377 · Readers should laugh at Colorbasus and mourn his followers.
- Panarion (Adversus Haereses), Haer. 1-64 35.3.2Epiphanius of Salamis · 374-377 · Simple truth overturns elaborate error.
- Panarion (Adversus Haereses), Haer. 1-64 35.3.5Epiphanius of Salamis · 374-377 · The heresies are the concubines and queens of the Song.
- Panarion (Adversus Haereses), Haer. 1-64 35.3.6Epiphanius of Salamis · 374-377 · The one dove of the Song is the catholic church.
- Panarion (Adversus Haereses), Haer. 1-64 35.3.8Epiphanius of Salamis · 374-377 · The church is harmless, unlike the venomous heretics.
- Panarion (Adversus Haereses), Haer. 1-64 35.3.9Epiphanius of Salamis · 374-377 · Colorbasus is crushed like a spider or a severed snake's head.
- Panarion (Adversus Haereses), Haer. 1-64 36.1.1Epiphanius of Salamis · 374-377 · Heracleon follows Colorbasus.
- Panarion (Adversus Haereses), Haer. 1-64 36.1.2Epiphanius of Salamis · 374-377 · Heracleon adds to his predecessors to win followers.
- Panarion (Adversus Haereses), Haer. 1-64 36.1.3Epiphanius of Salamis · 374-377 · The heretics resemble the many-headed giants of myth.
- Panarion (Adversus Haereses), Haer. 1-64 36.1.5Epiphanius of Salamis · 374-377 · Each heretic makes himself a head of a new sect.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.1Epiphanius of Salamis · 374-377 · Heracleon shares the Valentinian system of Ogdoads and Aeons.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.2Epiphanius of Salamis · 374-377 · Heracleon's supreme Father and the first Mother.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.3Epiphanius of Salamis · 374-377 · The second Mother, Achamoth, and the world of Deficiency.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.4Epiphanius of Salamis · 374-377 · Heracleon's followers perform a 'redemption' for the dying.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.5Epiphanius of Salamis · 374-377 · They anoint the dying with oil or balsam and water.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.6Epiphanius of Salamis · 374-377 · The garbled formula of invocation.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.7Epiphanius of Salamis · 374-377 · The rite is meant to make the dying invisible to the powers.
- Panarion (Adversus Haereses), Haer. 1-64 36.2.8Epiphanius of Salamis · 374-377 · Body stays, soul goes to the Demiurge, the spirit rises higher.
- Panarion (Adversus Haereses), Haer. 1-64 36.3.1Epiphanius of Salamis · 374-377 · The dying are taught a password for the powers.
- Panarion (Adversus Haereses), Haer. 1-64 36.3.2Epiphanius of Salamis · 374-377 · The password claims descent from the Pre-existent.
- Panarion (Adversus Haereses), Haer. 1-64 36.3.3Epiphanius of Salamis · 374-377 · The soul then reaches the Demiurge's realm.
- Panarion (Adversus Haereses), Haer. 1-64 36.3.4Epiphanius of Salamis · 374-377 · The dying claims to be a vessel above the Demiurge's mother.
- Panarion (Adversus Haereses), Haer. 1-64 36.3.5Epiphanius of Salamis · 374-377 · The password claims knowledge the Demiurge's mother lacks.
- Panarion (Adversus Haereses), Haer. 1-64 36.3.6Epiphanius of Salamis · 374-377 · The spirit casts off the soul and returns to its own.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.1Epiphanius of Salamis · 374-377 · Each teacher invents new laws of his own.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.2Epiphanius of Salamis · 374-377 · Their inventions are too many to list.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.3Epiphanius of Salamis · 374-377 · Epiphanius asks where body, soul, and spirit come from.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.4Epiphanius of Salamis · 374-377 · Epiphanius asks how spirit, soul, and matter could be joined.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.5Epiphanius of Salamis · 374-377 · The Heracleonite system is incoherent.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.6Epiphanius of Salamis · 374-377 · Matter is either his own or not his to use.
- Panarion (Adversus Haereses), Haer. 1-64 36.4.7Epiphanius of Salamis · 374-377 · Hatred or ignorance: both are absurd.
- Panarion (Adversus Haereses), Haer. 1-64 36.5.1Epiphanius of Salamis · 374-377 · Why would the Demiurge mix soul with matter?
- Panarion (Adversus Haereses), Haer. 1-64 36.5.4Epiphanius of Salamis · 374-377 · How is the spiritual joined to soul and body?
- Panarion (Adversus Haereses), Haer. 1-64 36.5.5Epiphanius of Salamis · 374-377 · If the Father willed it, creation is not alien to him.
- Panarion (Adversus Haereses), Haer. 1-64 36.5.6Epiphanius of Salamis · 374-377 · Whoever desires the good cannot be ignorant of it.
- Panarion (Adversus Haereses), Haer. 1-64 36.6.1Epiphanius of Salamis · 374-377 · God's goodness and power overturn Heracleon.
- Panarion (Adversus Haereses), Haer. 1-64 36.6.6Epiphanius of Salamis · 374-377 · Epiphanius moves on.
- Panarion (Adversus Haereses), Haer. 1-64 36.6.7Epiphanius of Salamis · 374-377 · Heracleon is like the seps, whose spittle poisons food.
- Panarion (Adversus Haereses), Haer. 1-64 36.6.8Epiphanius of Salamis · 374-377 · Epiphanius moves on to the next heresy.
- Panarion (Adversus Haereses), Haer. 1-64 37.1.1Epiphanius of Salamis · 374-377 · Epiphanius introduces the Ophites.
- Panarion (Adversus Haereses), Haer. 1-64 37.1.2Epiphanius of Salamis · 374-377 · The Ophites are named for the snake they honor.
- Panarion (Adversus Haereses), Haer. 1-64 37.1.3Epiphanius of Salamis · 374-377 · The same serpent that deceived Eve deceives them.
- Panarion (Adversus Haereses), Haer. 1-64 37.2.2Epiphanius of Salamis · 374-377 · After Christ came, the serpent sought worship as God.
- Panarion (Adversus Haereses), Haer. 1-64 37.2.4Epiphanius of Salamis · 374-377 · The devil works on weak, 'female' ignorance, not firm reason.
- Panarion (Adversus Haereses), Haer. 1-64 37.2.6Epiphanius of Salamis · 374-377 · Their snake is proclaimed as Christ by the devil's prompting.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.1Epiphanius of Salamis · 374-377 · The Ophites credit the snake with bringing knowledge.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.2Epiphanius of Salamis · 374-377 · Ialdabaoth arose from the ignorance of his mother Prunicus.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.3Epiphanius of Salamis · 374-377 · Prunicus was trapped in the waters and matter.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.4Epiphanius of Salamis · 374-377 · Prunicus stretched out became the heaven.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.5Epiphanius of Salamis · 374-377 · She could go neither up nor down.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.6Epiphanius of Salamis · 374-377 · Ialdabaoth, with seven sons and heavens, is their 'God of the Jews'.
- Panarion (Adversus Haereses), Haer. 1-64 37.3.7Epiphanius of Salamis · 374-377 · The one God is God of Jews and Christians alike.
- Panarion (Adversus Haereses), Haer. 1-64 37.4.1Epiphanius of Salamis · 374-377 · The seven angels formed man as a crawling worm.
- Panarion (Adversus Haereses), Haer. 1-64 37.4.2Epiphanius of Salamis · 374-377 · Prunicus had Ialdabaoth breathe his spark into man.
- Panarion (Adversus Haereses), Haer. 1-64 37.4.3Epiphanius of Salamis · 374-377 · Man rose and praised the higher Father.
- Panarion (Adversus Haereses), Haer. 1-64 37.4.4Epiphanius of Salamis · 374-377 · Ialdabaoth begot a snake-shaped son.
- Panarion (Adversus Haereses), Haer. 1-64 37.4.5Epiphanius of Salamis · 374-377 · The snake-son deceived Eve.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.1Epiphanius of Salamis · 374-377 · They point to snake-shaped entrails as evidence.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.2Epiphanius of Salamis · 374-377 · They honor the snake as the source of knowledge.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.3Epiphanius of Salamis · 374-377 · The snake taught Adam and Eve the higher mysteries.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.4Epiphanius of Salamis · 374-377 · Ialdabaoth cast the snake out of heaven.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.5Epiphanius of Salamis · 374-377 · They call the snake a heavenly king and offer bread.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.6Epiphanius of Salamis · 374-377 · In their rite a live snake coils over the bread.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.7Epiphanius of Salamis · 374-377 · They share the bread and kiss the snake.
- Panarion (Adversus Haereses), Haer. 1-64 37.5.8Epiphanius of Salamis · 374-377 · They call this rite their eucharist.
- Panarion (Adversus Haereses), Haer. 1-64 37.6.1Epiphanius of Salamis · 374-377 · The very name Prunicus ('lewd') shows the absurdity.
- Panarion (Adversus Haereses), Haer. 1-64 37.6.3Epiphanius of Salamis · 374-377 · The spark story is myth.
- Panarion (Adversus Haereses), Haer. 1-64 37.6.4Epiphanius of Salamis · 374-377 · It is absurd that the creature knows more than its makers.
- Panarion (Adversus Haereses), Haer. 1-64 37.6.5Epiphanius of Salamis · 374-377 · They both praise the snake and call it a deceiver.
- Panarion (Adversus Haereses), Haer. 1-64 37.6.6Epiphanius of Salamis · 374-377 · They make the snake both Christ and Ialdabaoth's son.
- Panarion (Adversus Haereses), Haer. 1-64 37.6.7Epiphanius of Salamis · 374-377 · Knowledge given by deceit is ignorance.
- Panarion (Adversus Haereses), Haer. 1-64 37.7.1Epiphanius of Salamis · 374-377 · They cite the bronze serpent of Numbers 21.
- Panarion (Adversus Haereses), Haer. 1-64 37.7.6Epiphanius of Salamis · 374-377 · They twist John 3:14 and Matt 10:16.
- Panarion (Adversus Haereses), Haer. 1-64 37.8.9Epiphanius of Salamis · 374-377 · We imitate the dove's innocence and the Spirit's will.
- Panarion (Adversus Haereses), Haer. 1-64 37.9.1Epiphanius of Salamis · 374-377 · The Ophites' folly is plain.
- Panarion (Adversus Haereses), Haer. 1-64 37.9.2Epiphanius of Salamis · 374-377 · Epiphanius moves on, using a sea-voyage image.
- Panarion (Adversus Haereses), Haer. 1-64 37.9.3Epiphanius of Salamis · 374-377 · Epiphanius prays to pass the 'sea monsters' of heresy unharmed.
- Panarion (Adversus Haereses), Haer. 1-64 38.1.1Epiphanius of Salamis · 374-377 · The Cainites, named for Cain, are one more thorn from the same thicket.
- Panarion (Adversus Haereses), Haer. 1-64 38.1.2Epiphanius of Salamis · 374-377 · They trace Cain, Esau, Korah, and Sodom to the stronger power.
- Panarion (Adversus Haereses), Haer. 1-64 38.1.3Epiphanius of Salamis · 374-377 · They claim kinship with the Bible's villains.
- Panarion (Adversus Haereses), Haer. 1-64 38.1.4Epiphanius of Salamis · 374-377 · The Creator could not harm them, for Wisdom rescued them.
- Panarion (Adversus Haereses), Haer. 1-64 38.1.5Epiphanius of Salamis · 374-377 · They honor Judas and use a 'Gospel of Judas'.
- Panarion (Adversus Haereses), Haer. 1-64 38.1.6Epiphanius of Salamis · 374-377 · They write against the 'Womb' and teach salvation through experiencing everything.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.1Epiphanius of Salamis · 374-377 · They commit sins in the name of angels.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.2Epiphanius of Salamis · 374-377 · Their formula when sinning.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.3Epiphanius of Salamis · 374-377 · Their 'perfect knowledge' derives from earlier sects.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.4Epiphanius of Salamis · 374-377 · A Cainite book reinterprets Moses and Korah.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.5Epiphanius of Salamis · 374-377 · They use a forged 'Ascent of Paul'.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.6Epiphanius of Salamis · 374-377 · Two powers fathered Cain and Abel on Eve.
- Panarion (Adversus Haereses), Haer. 1-64 38.2.7Epiphanius of Salamis · 374-377 · Cain's murder of Abel is the victory of the stronger power.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.1Epiphanius of Salamis · 374-377 · They urge choosing the stronger power and rejecting the Creator.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.2Epiphanius of Salamis · 374-377 · Christ came so the strong power might defeat the weaker.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.3Epiphanius of Salamis · 374-377 · Some say Judas betrayed Christ as an evil-doer.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.4Epiphanius of Salamis · 374-377 · Others say Judas betrayed Christ to defeat the archons.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.5Epiphanius of Salamis · 374-377 · They praise Judas for bringing about salvation.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.6Epiphanius of Salamis · 374-377 · Their views are the devil's sowing.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.7Epiphanius of Salamis · 374-377 · Isaiah's woe on those who invert good and evil.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.8Epiphanius of Salamis · 374-377 · Scripture condemns Cain, yet they love him.
- Panarion (Adversus Haereses), Haer. 1-64 38.3.9Epiphanius of Salamis · 374-377 · They teach that good and evil are by nature, not choice.
- Panarion (Adversus Haereses), Haer. 1-64 38.4.3Epiphanius of Salamis · 374-377 · Other heresies build a genealogy of the devil from John 8:44.
- Panarion (Adversus Haereses), Haer. 1-64 38.4.4Epiphanius of Salamis · 374-377 · They wrongly make the lawgiver God the devil's grandfather.
- Panarion (Adversus Haereses), Haer. 1-64 38.6.1Epiphanius of Salamis · 374-377 · Neither Judas nor the crucifiers earned credit for salvation.
- Panarion (Adversus Haereses), Haer. 1-64 38.8.6Epiphanius of Salamis · 374-377 · Epiphanius moves on to the next heresy.
- Panarion (Adversus Haereses), Haer. 1-64 38.8.7Epiphanius of Salamis · 374-377 · Having crushed the 'beetle', Epiphanius prays for help.
- Panarion (Adversus Haereses), Haer. 1-64 39.1.1Epiphanius of Salamis · 374-377 · The Sethians, like the Cainites, have nearly died out.
- Panarion (Adversus Haereses), Haer. 1-64 39.1.2Epiphanius of Salamis · 374-377 · Epiphanius knows the Sethians firsthand and from books.
- Panarion (Adversus Haereses), Haer. 1-64 39.1.3Epiphanius of Salamis · 374-377 · The Sethians honor Seth and identify him with Christ.
- Panarion (Adversus Haereses), Haer. 1-64 39.1.4Epiphanius of Salamis · 374-377 · Angels, not the highest power, made the world.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.1Epiphanius of Salamis · 374-377 · Angels warred over Cain and Abel.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.2Epiphanius of Salamis · 374-377 · Two angelic parties fathered Cain and Abel.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.3Epiphanius of Salamis · 374-377 · The heavenly Mother prevailed.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.4Epiphanius of Salamis · 374-377 · The Mother put the heavenly seed into Seth.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.5Epiphanius of Salamis · 374-377 · Seth's race is chosen to overthrow the angels.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.6Epiphanius of Salamis · 374-377 · Seth's race is an elect race.
- Panarion (Adversus Haereses), Haer. 1-64 39.2.7Epiphanius of Salamis · 374-377 · The Mother chose Seth as the pure seed.
- Panarion (Adversus Haereses), Haer. 1-64 39.3.1Epiphanius of Salamis · 374-377 · The Mother sent the flood to keep Seth's race pure.
- Panarion (Adversus Haereses), Haer. 1-64 39.3.2Epiphanius of Salamis · 374-377 · The angels smuggled Ham into the ark.
- Panarion (Adversus Haereses), Haer. 1-64 39.3.3Epiphanius of Salamis · 374-377 · Ham preserved the angels' race.
- Panarion (Adversus Haereses), Haer. 1-64 39.3.4Epiphanius of Salamis · 374-377 · Evil returned to the world through Ham.
- Panarion (Adversus Haereses), Haer. 1-64 39.3.5Epiphanius of Salamis · 374-377 · They make Christ a reappearance of Seth.
- Panarion (Adversus Haereses), Haer. 1-64 39.4.1Epiphanius of Salamis · 374-377 · Epiphanius dismisses their account.
- Panarion (Adversus Haereses), Haer. 1-64 39.5.1Epiphanius of Salamis · 374-377 · The Sethians use books ascribed to Seth, Abraham, Moses, and others.
- Panarion (Adversus Haereses), Haer. 1-64 39.5.2Epiphanius of Salamis · 374-377 · They give Seth a wife named Horaia.
- Panarion (Adversus Haereses), Haer. 1-64 39.5.3Epiphanius of Salamis · 374-377 · Others make Horaia a heavenly power.
- Panarion (Adversus Haereses), Haer. 1-64 39.9.1Epiphanius of Salamis · 374-377 · Their myths are the devil's doing.
- Panarion (Adversus Haereses), Haer. 1-64 39.9.5Epiphanius of Salamis · 374-377 · Rejected, the devil turned to blasphemy and heresy.
- Panarion (Adversus Haereses), Haer. 1-64 39.10.3Epiphanius of Salamis · 374-377 · Christ never called himself Seth.
- Panarion (Adversus Haereses), Haer. 1-64 39.10.4Epiphanius of Salamis · 374-377 · The heresy refutes itself.
- Panarion (Adversus Haereses), Haer. 1-64 39.10.5Epiphanius of Salamis · 374-377 · Their own system requires a single first cause.
- Panarion (Adversus Haereses), Haer. 1-64 39.10.6Epiphanius of Salamis · 374-377 · One principle means one Creator.
- Panarion (Adversus Haereses), Haer. 1-64 39.10.7Epiphanius of Salamis · 374-377 · Epiphanius moves on to the next heresy.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.1Epiphanius of Salamis · 374-377 · The Archontics are found in Palestine and Armenia.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.2Epiphanius of Salamis · 374-377 · Eutactus brought it to Armenia under Constantius.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.3Epiphanius of Salamis · 374-377 · Eutactus learned it from the hermit Peter near Hebron.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.4Epiphanius of Salamis · 374-377 · Peter posed as a holy hermit.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.5Epiphanius of Salamis · 374-377 · Peter, a deposed presbyter, had lived at Kokaba.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.6Epiphanius of Salamis · 374-377 · Epiphanius himself exposed and anathematized Peter.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.7Epiphanius of Salamis · 374-377 · Peter was shunned thereafter.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.8Epiphanius of Salamis · 374-377 · Eutactus took the teaching home to Lesser Armenia.
- Panarion (Adversus Haereses), Haer. 1-64 40.1.9Epiphanius of Salamis · 374-377 · Eutactus spread it among the wealthy and soon died.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.1Epiphanius of Salamis · 374-377 · The Archontics use books called the Symphonia.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.2Epiphanius of Salamis · 374-377 · They also use Allogenes and the Ascension of Isaiah.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.3Epiphanius of Salamis · 374-377 · Their system has seven heavens with rulers and the Mother above.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.4Epiphanius of Salamis · 374-377 · Some are licentious, others feign asceticism.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.5Epiphanius of Salamis · 374-377 · They deny the resurrection of the flesh.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.6Epiphanius of Salamis · 374-377 · They reject baptism and the sacraments as belonging to Sabaoth.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.7Epiphanius of Salamis · 374-377 · They teach that souls feed the archons.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.8Epiphanius of Salamis · 374-377 · The knowing soul ascends past the archons.
- Panarion (Adversus Haereses), Haer. 1-64 40.2.9Epiphanius of Salamis · 374-377 · Rejecting baptism, they are flies that spoil the ointment.
- Panarion (Adversus Haereses), Haer. 1-64 40.3.6Epiphanius of Salamis · 374-377 · The Archontics, like beetles, cannot bear the fragrance of baptism.
- Panarion (Adversus Haereses), Haer. 1-64 40.4.1Epiphanius of Salamis · 374-377 · All powers were made by God.
- Panarion (Adversus Haereses), Haer. 1-64 40.4.8Epiphanius of Salamis · 374-377 · Heavenly powers exist to praise God.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.1Epiphanius of Salamis · 374-377 · They make the devil the son of Sabaoth.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.2Epiphanius of Salamis · 374-377 · Sabaoth belongs to the 'left-hand' power.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.3Epiphanius of Salamis · 374-377 · They say the devil fathered Cain and Abel.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.4Epiphanius of Salamis · 374-377 · They explain Abel's murder as rivalry over a sister.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.5Epiphanius of Salamis · 374-377 · They misuse John 8:44.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.6Epiphanius of Salamis · 374-377 · They read Cain into 'murderer from the beginning'.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.7Epiphanius of Salamis · 374-377 · They call Sabaoth the devil's father.
- Panarion (Adversus Haereses), Haer. 1-64 40.5.8Epiphanius of Salamis · 374-377 · Sabaoth is not the name of a separate god.
- Panarion (Adversus Haereses), Haer. 1-64 40.6.1Epiphanius of Salamis · 374-377 · They distort Scripture through blindness.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.1Epiphanius of Salamis · 374-377 · They say Seth was carried off by heavenly powers.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.2Epiphanius of Salamis · 374-377 · Seth was reared above and sent back as a spiritual man.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.3Epiphanius of Salamis · 374-377 · Books were written in the name of Seth and his seven sons.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.5Epiphanius of Salamis · 374-377 · Seth's seven sons are the 'Strangers'.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.6Epiphanius of Salamis · 374-377 · They honor two 'prophets' who ascended to heaven.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.7Epiphanius of Salamis · 374-377 · They blaspheme the Father as an evil ruler.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.8Epiphanius of Salamis · 374-377 · The God who forbade sin cannot be its author.
- Panarion (Adversus Haereses), Haer. 1-64 40.7.9Epiphanius of Salamis · 374-377 · Jesus calls his Father Lord of heaven and earth.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.2Epiphanius of Salamis · 374-377 · A phantom body could not be killed and raised.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.3Epiphanius of Salamis · 374-377 · Salvation needs no passwords, only the Lord's grace, works, and faith.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.4Epiphanius of Salamis · 374-377 · Paul warns Timothy of those who turned to myths.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.5Epiphanius of Salamis · 374-377 · Hymenaeus and Philetus held similar views.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.6Epiphanius of Salamis · 374-377 · Truth refutes them.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.7Epiphanius of Salamis · 374-377 · The Archontics resemble a tangle of reptiles.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.8Epiphanius of Salamis · 374-377 · Their venom combines many snakes' traits.
- Panarion (Adversus Haereses), Haer. 1-64 40.8.9Epiphanius of Salamis · 374-377 · Epiphanius moves on.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.1Epiphanius of Salamis · 374-377 · Cerdo came from Syria to Rome.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.4Epiphanius of Salamis · 374-377 · Heretics lose the truth for a shadow.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.5Epiphanius of Salamis · 374-377 · Cerdo taught at Rome under Bishop Hyginus.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.6Epiphanius of Salamis · 374-377 · Cerdo taught two gods: the good unknown Father and the evil Creator.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.7Epiphanius of Salamis · 374-377 · Cerdo denied Christ's flesh, the resurrection, and the Old Testament.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.8Epiphanius of Salamis · 374-377 · Cerdo's Christ came to overthrow the Creator.
- Panarion (Adversus Haereses), Haer. 1-64 41.1.9Epiphanius of Salamis · 374-377 · Cerdo passed his teaching to Marcion.
- Panarion (Adversus Haereses), Haer. 1-64 41.2.1Epiphanius of Salamis · 374-377 · Epiphanius begins a short refutation.
- Panarion (Adversus Haereses), Haer. 1-64 41.2.2Epiphanius of Salamis · 374-377 · Two first principles cannot coexist.
- Panarion (Adversus Haereses), Haer. 1-64 41.2.3Epiphanius of Salamis · 374-377 · Reason leads back to one first principle.
- Panarion (Adversus Haereses), Haer. 1-64 41.2.4Epiphanius of Salamis · 374-377 · Two presupposes a prior one.
- Panarion (Adversus Haereses), Haer. 1-64 41.2.6Epiphanius of Salamis · 374-377 · If the two agree, there is no conflict to explain.
- Panarion (Adversus Haereses), Haer. 1-64 41.2.7Epiphanius of Salamis · 374-377 · If they are equal, Christ could not defeat the evil god.
- Panarion (Adversus Haereses), Haer. 1-64 41.3.1Epiphanius of Salamis · 374-377 · Cerdo assigns the law and prophets to the evil god.
- Panarion (Adversus Haereses), Haer. 1-64 41.3.4Epiphanius of Salamis · 374-377 · Much more could be said against Cerdo.
- Panarion (Adversus Haereses), Haer. 1-64 41.3.5Epiphanius of Salamis · 374-377 · Epiphanius dismisses Cerdo like a stinging insect.
- Panarion (Adversus Haereses), Haer. 1-64 41.3.6Epiphanius of Salamis · 374-377 · Christ and the apostle warned of false teachers.
- Panarion (Adversus Haereses), Haer. 1-64 42.1.1Epiphanius of Salamis · 374-377 · Epiphanius introduces Marcion as a follower of Cerdo who deceived many.
- Panarion (Adversus Haereses), Haer. 1-64 42.1.2Epiphanius of Salamis · 374-377 · Marcion's sect still survives in many regions of the empire and beyond.
- Panarion (Adversus Haereses), Haer. 1-64 42.1.4Epiphanius of Salamis · 374-377 · Epiphanius reports that Marcion, a bishop's son, seduced a virgin and was excommunicated by his father.
- Panarion (Adversus Haereses), Haer. 1-64 42.1.7Epiphanius of Salamis · 374-377 · Marcion went to Rome after Hyginus's death and was refused communion by the presbyters.
- Panarion (Adversus Haereses), Haer. 1-64 42.1.8Epiphanius of Salamis · 374-377 · Resentful at his exclusion, Marcion joined Cerdo's sect.
- Panarion (Adversus Haereses), Haer. 1-64 42.2.1Epiphanius of Salamis · 374-377 · Marcion challenged the Roman presbyters with the saying about new wine and old wineskins.
- Panarion (Adversus Haereses), Haer. 1-64 42.2.2Epiphanius of Salamis · 374-377 · The presbyters answered Marcion gently with the sense of the passage.
- Panarion (Adversus Haereses), Haer. 1-64 42.2.6Epiphanius of Salamis · 374-377 · Marcion rejected the presbyters' interpretation and demanded to know why they refused him.
- Panarion (Adversus Haereses), Haer. 1-64 42.2.8Epiphanius of Salamis · 374-377 · Refused, Marcion vowed to divide the church, but divided only himself and his followers.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.1Epiphanius of Salamis · 374-377 · Marcion teaches three principles, the first being the invisible good God who created nothing.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.2Epiphanius of Salamis · 374-377 · The second principle is the visible creator God of the Jews, a judge; the third is the devil.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.3Epiphanius of Salamis · 374-377 · Marcion preaches virginity and sabbath fasting and celebrates his mysteries before catechumens, using water.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.4Epiphanius of Salamis · 374-377 · Marcion fasts on the sabbath to avoid honouring the creator's day of rest.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.5Epiphanius of Salamis · 374-377 · Marcion denies bodily resurrection and teaches the salvation of the soul only.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.6Epiphanius of Salamis · 374-377 · Marcionites allow repeated baptisms, up to three or more.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.7Epiphanius of Salamis · 374-377 · Epiphanius explains repeated baptism as Marcion's answer to ridicule over his own sin.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.8Epiphanius of Salamis · 374-377 · Marcion invented a second and third baptism for those who sin after baptism.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.9Epiphanius of Salamis · 374-377 · Marcion cites Scripture falsely to show he was cleansed after his fall.
- Panarion (Adversus Haereses), Haer. 1-64 42.3.10Epiphanius of Salamis · 374-377 · Marcion bases repeated baptism on Jesus' sayings about a baptism and a cup still to come.
- Panarion (Adversus Haereses), Haer. 1-64 42.4.1Epiphanius of Salamis · 374-377 · Marcion rejects the Law and the prophets as inspired by the world's maker.
- Panarion (Adversus Haereses), Haer. 1-64 42.4.2Epiphanius of Salamis · 374-377 · Marcion's Christ descends from the unknown Father to save souls and expose the God of the Jews.
- Panarion (Adversus Haereses), Haer. 1-64 42.4.3Epiphanius of Salamis · 374-377 · Marcion teaches that Christ in Hades saved Cain, Korah, Esau and the nations.
- Panarion (Adversus Haereses), Haer. 1-64 42.4.4Epiphanius of Salamis · 374-377 · Marcion teaches that the righteous of Israel were left in Hades because they served the creator.
- Panarion (Adversus Haereses), Haer. 1-64 42.4.5Epiphanius of Salamis · 374-377 · Marcionites let women baptize and celebrate the mysteries before catechumens.
- Panarion (Adversus Haereses), Haer. 1-64 42.4.6Epiphanius of Salamis · 374-377 · Marcion teaches salvation of souls only and the transmigration of souls.
- Panarion (Adversus Haereses), Haer. 1-64 42.6.1Epiphanius of Salamis · 374-377 · Epiphanius begins to refute Marcion's three principles.
- Panarion (Adversus Haereses), Haer. 1-64 42.6.2Epiphanius of Salamis · 374-377 · If the world is not the good God's, his saving it makes him covetous or poor.
- Panarion (Adversus Haereses), Haer. 1-64 42.6.3Epiphanius of Salamis · 374-377 · If the creator judges the good God's people, he is stronger than the good God.
- Panarion (Adversus Haereses), Haer. 1-64 42.6.4Epiphanius of Salamis · 374-377 · Epiphanius argues that the just and the good are the same.
- Panarion (Adversus Haereses), Haer. 1-64 42.6.8Epiphanius of Salamis · 374-377 · If Marcion's evil principle can seize what belongs to the other two, it is the strongest.
- Panarion (Adversus Haereses), Haer. 1-64 42.6.9Epiphanius of Salamis · 374-377 · The two gods would then be shown powerless against the evil one.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.1Epiphanius of Salamis · 374-377 · An evil principle that desires the good would no longer be simply evil.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.2Epiphanius of Salamis · 374-377 · An evil principle that punishes wrongdoing would be just, so Marcion's system refutes itself.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.3Epiphanius of Salamis · 374-377 · If the three principles are bounded by places, the boundaries are greater than they.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.4Epiphanius of Salamis · 374-377 · If the principles keep peacefully to their own places, none is evil or opposed.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.5Epiphanius of Salamis · 374-377 · A good God who invades the evil one's domain to take what is not his would be a tyrant.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.6Epiphanius of Salamis · 374-377 · A boundary between the principles would require a fourth, wiser arbiter.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.7Epiphanius of Salamis · 374-377 · Such an arbiter would himself need a place, and the argument regresses.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.8Epiphanius of Salamis · 374-377 · If the other two act within the creator's domain, the creator is either good or powerless.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.9Epiphanius of Salamis · 374-377 · A weaker creator could not preserve his creation from both rivals.
- Panarion (Adversus Haereses), Haer. 1-64 42.7.10Epiphanius of Salamis · 374-377 · If the good God could end the creation's misery, his delay makes him responsible for the harm.
- Panarion (Adversus Haereses), Haer. 1-64 42.8.1Epiphanius of Salamis · 374-377 · Marcion argues from Gal 3:13 that Christ bought us because we belonged to another.
- Panarion (Adversus Haereses), Haer. 1-64 42.8.2Epiphanius of Salamis · 374-377 · Marcion claims we were another's creatures, purchased by Christ.
- Panarion (Adversus Haereses), Haer. 1-64 42.8.8Epiphanius of Salamis · 374-377 · Many other arguments could be brought against Marcion.
- Panarion (Adversus Haereses), Haer. 1-64 42.9.1Epiphanius of Salamis · 374-377 · Marcion uses only a mutilated Gospel of Luke, lacking the birth narratives.
- Panarion (Adversus Haereses), Haer. 1-64 42.9.2Epiphanius of Salamis · 374-377 · Marcion cut and added material throughout his Luke.
- Panarion (Adversus Haereses), Haer. 1-64 42.9.3Epiphanius of Salamis · 374-377 · Marcion also uses ten Pauline letters, altered, and wrote his own treatises.
- Panarion (Adversus Haereses), Haer. 1-64 42.9.4Epiphanius of Salamis · 374-377 · Epiphanius lists Marcion's ten Pauline letters in Marcion's order, plus parts of 'Laodiceans'.
- Panarion (Adversus Haereses), Haer. 1-64 42.9.5Epiphanius of Salamis · 374-377 · Epiphanius will refute Marcion from Marcion's own texts.
- Panarion (Adversus Haereses), Haer. 1-64 42.9.6Epiphanius of Salamis · 374-377 · Marcion's own texts show Christ is not foreign to the Old Testament.
- Panarion (Adversus Haereses), Haer. 1-64 42.10.1Epiphanius of Salamis · 374-377 · Epiphanius introduces an earlier treatise he wrote against Marcion.
- Panarion (Adversus Haereses), Haer. 1-64 42.10.2Epiphanius of Salamis · 374-377 · Epiphanius explains how he excerpted and numbered passages from Marcion's Gospel and Apostolikon.
- Panarion (Adversus Haereses), Haer. 1-64 42.10.3Epiphanius of Salamis · 374-377 · The passages Marcion kept tell against him.
- Panarion (Adversus Haereses), Haer. 1-64 42.10.4Epiphanius of Salamis · 374-377 · Some passages Marcion altered.
- Panarion (Adversus Haereses), Haer. 1-64 42.10.8Epiphanius of Salamis · 374-377 · Epiphanius introduces the preface of his earlier treatise.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.1Epiphanius of Salamis · 374-377 · Preface: readers who want to know Marcion's inventions should read this collection.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.2Epiphanius of Salamis · 374-377 · The excerpts from Marcion's gospel are given for refuting him.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.3Epiphanius of Salamis · 374-377 · Marcion's gospel resembles Luke but is mutilated like a moth-eaten garment.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.4Epiphanius of Salamis · 374-377 · Marcion omitted Luke's prologue, infancy narratives, genealogy and baptism.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.5Epiphanius of Salamis · 374-377 · Marcion's gospel began with Luke 3:1.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.6Epiphanius of Salamis · 374-377 · Epiphanius lists 78 passages from Marcion's gospel, noting what Marcion cut, added and changed from Luke.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.7Epiphanius of Salamis · 374-377 · Epiphanius introduces his excerpts from Marcion's Apostolikon.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.8Epiphanius of Salamis · 374-377 · Epiphanius lists 40 excerpts from Marcion's Apostolikon, with Marcion's changes, arranged by letter.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.9Epiphanius of Salamis · 374-377 · Epiphanius sums up Marcion's compilation.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.10Epiphanius of Salamis · 374-377 · Marcion's Apostolikon contains only some of Paul's letters.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.11Epiphanius of Salamis · 374-377 · Epiphanius notes the letters lacking or defective in Marcion's collection.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.12Epiphanius of Salamis · 374-377 · The compilation is tampered with and contains harmful additions.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.13Epiphanius of Salamis · 374-377 · Epiphanius explains the purpose of his excerpts.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.14Epiphanius of Salamis · 374-377 · Omitted passages were removed because they contradicted Marcion's views.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.15Epiphanius of Salamis · 374-377 · Epiphanius states that he will also collect passages showing the incarnation and the unity of the covenants.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.16Epiphanius of Salamis · 374-377 · Epiphanius describes his compilation as brief scholia made from Marcion's own copies.
- Panarion (Adversus Haereses), Haer. 1-64 42.11.17Epiphanius of Salamis · 374-377 · Epiphanius repeats each of his 78 excerpts from Marcion's gospel and refutes Marcion from it, chiefly on Christ's real flesh, the unity of God, and the Old Testament.
- Panarion (Adversus Haereses), Haer. 1-64 42.12.1Epiphanius of Salamis · 374-377 · Epiphanius concludes his refutation from Marcion's gospel.
- Panarion (Adversus Haereses), Haer. 1-64 42.12.2Epiphanius of Salamis · 374-377 · Epiphanius turns to the excerpts from Marcion's Apostolikon, beginning with Galatians.
- Panarion (Adversus Haereses), Haer. 1-64 42.12.3Epiphanius of Salamis · 374-377 · Epiphanius repeats each of his 40 excerpts from Marcion's Pauline letters and refutes Marcion from them, arguing that Paul upholds the Law, the prophets, the one Creator and the resurrection of the body.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.1Epiphanius of Salamis · 374-377 · Epiphanius reflects on his compilation of excerpts from Marcion's own Scripture.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.2Epiphanius of Salamis · 374-377 · Epiphanius counts 78 testimonies from Marcion's gospel and 40 from his Apostolikon.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.3Epiphanius of Salamis · 374-377 · The 118 testimonies all contradict Marcion; Epiphanius finds meaning in the numbers 18 and 100.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.4Epiphanius of Salamis · 374-377 · One further testimony comes from Marcion's 'Laodiceans', which is not in the church's Pauline collection.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.5Epiphanius of Salamis · 374-377 · Marcion fails to see that the texts he keeps refute him.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.6Epiphanius of Salamis · 374-377 · Claiming to use the gospel, Marcion had to keep some of its words.
- Panarion (Adversus Haereses), Haer. 1-64 42.13.8Epiphanius of Salamis · 374-377 · Even the parts Marcion kept remain alive and speak against him.
- Panarion (Adversus Haereses), Haer. 1-64 42.14.1Epiphanius of Salamis · 374-377 · Some Marcionites blaspheme the origin of the Lord himself.
- Panarion (Adversus Haereses), Haer. 1-64 42.14.2Epiphanius of Salamis · 374-377 · Some Marcionites call Christ the son of the evil one, others the son of the creator.
- Panarion (Adversus Haereses), Haer. 1-64 42.14.3Epiphanius of Salamis · 374-377 · They say Christ abandoned his own father and joined the good God above.
- Panarion (Adversus Haereses), Haer. 1-64 42.14.4Epiphanius of Salamis · 374-377 · In this view Christ came to undo the laws of his own natural father.
- Panarion (Adversus Haereses), Haer. 1-64 42.15.1Epiphanius of Salamis · 374-377 · Such teaching is plainly from an unclean spirit.
- Panarion (Adversus Haereses), Haer. 1-64 42.15.2Epiphanius of Salamis · 374-377 · Intelligent readers will see through this blasphemy.
- Panarion (Adversus Haereses), Haer. 1-64 42.15.3Epiphanius of Salamis · 374-377 · Epiphanius will nonetheless briefly refute this view with the sword of the word.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.1Epiphanius of Salamis · 374-377 · If a good son came from an evil father, the evil principle could also change.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.3Epiphanius of Salamis · 374-377 · A good son would first have converted his own father.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.4Epiphanius of Salamis · 374-377 · A son who deserted one father would not be trusted by another.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.5Epiphanius of Salamis · 374-377 · Disloyalty to his own father would make him untrustworthy.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.6Epiphanius of Salamis · 374-377 · Marcion's account implies the good God had no envoy of his own.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.7Epiphanius of Salamis · 374-377 · On Marcion's view the good God depended on a quarrel between Christ and his father.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.8Epiphanius of Salamis · 374-377 · A son opposed to the creator's work would have destroyed the creation.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.9Epiphanius of Salamis · 374-377 · Or he should first have healed and converted his own father.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.10Epiphanius of Salamis · 374-377 · There are not three principles, and Christ has no other father.
- Panarion (Adversus Haereses), Haer. 1-64 42.16.14Epiphanius of Salamis · 374-377 · Having crushed Marcion's sect, Epiphanius moves on to the next.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.1Epiphanius of Salamis · 374-377 · Epiphanius distinguishes the ancient Lucian, a Marcionite, from the later Lucian claimed by the Arians.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.2Epiphanius of Salamis · 374-377 · Lucian broke from Marcion and founded his own sect.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.3Epiphanius of Salamis · 374-377 · Little is known of Lucian, whose sect died out early.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.4Epiphanius of Salamis · 374-377 · Lucian holds three principles and cites prophetic texts in his favour.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.5Epiphanius of Salamis · 374-377 · Lucian rejects marriage so as not to increase the creator's world by childbearing.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.6Epiphanius of Salamis · 374-377 · Lucian is refuted by the same arguments used against Marcion.
- Panarion (Adversus Haereses), Haer. 1-64 43.1.7Epiphanius of Salamis · 374-377 · John 1:1–3 shows that the Word made all things.
- Panarion (Adversus Haereses), Haer. 1-64 43.2.1Epiphanius of Salamis · 374-377 · Rejecting marriage to avoid the creator's work is irrational.
- Panarion (Adversus Haereses), Haer. 1-64 43.2.2Epiphanius of Salamis · 374-377 · Lucian cannot avoid using the creator's food and clothing.
- Panarion (Adversus Haereses), Haer. 1-64 43.2.7Epiphanius of Salamis · 374-377 · Lucian is exposed as one of the 'children of perdition'.
- Panarion (Adversus Haereses), Haer. 1-64 43.2.8Epiphanius of Salamis · 374-377 · Having dispatched Lucian briefly, Epiphanius moves on.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.1Epiphanius of Salamis · 374-377 · Apelles, a disciple of Marcion and fellow student of Lucian, founded the Apelleans.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.2Epiphanius of Salamis · 374-377 · Apelles departed from Marcion to found his own school.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.3Epiphanius of Salamis · 374-377 · Apelles says Marcion was mistaken; error refutes itself while truth stands firm.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.4Epiphanius of Salamis · 374-377 · Apelles teaches one good God who does not care for this world.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.5Epiphanius of Salamis · 374-377 · The good God made another god, who created the world.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.6Epiphanius of Salamis · 374-377 · The world's maker proved bad and made the world badly.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.7Epiphanius of Salamis · 374-377 · Apelles' teaching is absurd and fails in two ways.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.8Epiphanius of Salamis · 374-377 · Either the good God did not foresee the maker's badness, or he made him deliberately.
- Panarion (Adversus Haereses), Haer. 1-64 44.1.9Epiphanius of Salamis · 374-377 · Either way, the God above becomes responsible for creation.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.1Epiphanius of Salamis · 374-377 · Apelles teaches that Christ, Son of the good God, came to save those who know him.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.2Epiphanius of Salamis · 374-377 · Apelles says Christ had real flesh, but not from Mary.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.3Epiphanius of Salamis · 374-377 · Christ's body was gathered from the four elements as he descended.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.4Epiphanius of Salamis · 374-377 · Epiphanius links Apelles' view to Greek poetic ideas.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.5Epiphanius of Salamis · 374-377 · Apelles' Christ formed his body from the four elemental qualities.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.6Epiphanius of Salamis · 374-377 · Apelles cites the saying 'Be approved money-changers' to justify selecting from Scripture.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.7Epiphanius of Salamis · 374-377 · Apelles holds that Christ truly suffered, died and rose in that body.
- Panarion (Adversus Haereses), Haer. 1-64 44.2.8Epiphanius of Salamis · 374-377 · Apelles says Christ returned his body to the elements before ascending.
- Panarion (Adversus Haereses), Haer. 1-64 44.3.1Epiphanius of Salamis · 374-377 · Epiphanius mocks Apelles' account as theatre.
- Panarion (Adversus Haereses), Haer. 1-64 44.3.9Epiphanius of Salamis · 374-377 · The apostles saw Christ ascend and no remains were left.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.1Epiphanius of Salamis · 374-377 · Like Marcion, Apelles denies the resurrection of the dead.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.2Epiphanius of Salamis · 374-377 · Falsehood cannot stand against the truth.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.3Epiphanius of Salamis · 374-377 · Scripture teaches that God made man in his image.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.4Epiphanius of Salamis · 374-377 · Genesis 1:26 lights the way from Apelles' error to the truth.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.6Epiphanius of Salamis · 374-377 · Christ would not have taken on the creator's image if the creator were a different god.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.11Epiphanius of Salamis · 374-377 · Christ could not take the work of an evil maker without sharing its evil.
- Panarion (Adversus Haereses), Haer. 1-64 44.4.14Epiphanius of Salamis · 374-377 · Apelles' position falls without a foundation.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.1Epiphanius of Salamis · 374-377 · Apelles sets himself up as a judge over Scripture.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.2Epiphanius of Salamis · 374-377 · If Christ came to save men, they were his own.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.3Epiphanius of Salamis · 374-377 · Otherwise Christ would be a flatterer or vainglorious.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.4Epiphanius of Salamis · 374-377 · Or Christ would be a poor god plundering another's creation.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.5Epiphanius of Salamis · 374-377 · If souls came from the good God, they were sent into a good world.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.6Epiphanius of Salamis · 374-377 · If souls failed their purpose, their sender lacked foreknowledge.
- Panarion (Adversus Haereses), Haer. 1-64 44.5.7Epiphanius of Salamis · 374-377 · If souls were stolen, the maker is stronger than the good God.
- Panarion (Adversus Haereses), Haer. 1-64 44.7.1Epiphanius of Salamis · 374-377 · Apelles' sect, like a small wasp, has lost its sting.
- Panarion (Adversus Haereses), Haer. 1-64 44.7.6Epiphanius of Salamis · 374-377 · Apelles' sect, like the wasp, is undone by the rock of truth.
- Panarion (Adversus Haereses), Haer. 1-64 44.7.7Epiphanius of Salamis · 374-377 · Epiphanius moves on to the next sect.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.1Epiphanius of Salamis · 374-377 · Epiphanius introduces Severus, of uncertain date.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.2Epiphanius of Salamis · 374-377 · Severus founded the Severians after Apelles.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.3Epiphanius of Salamis · 374-377 · Severus attributes creation to powers and places a good God in the highest heaven.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.4Epiphanius of Salamis · 374-377 · Severus makes the devil a serpent, son of the ruler Ialdabaoth or Sabaoth.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.5Epiphanius of Salamis · 374-377 · Severus says the vine sprang from the serpent-devil's seed in the earth.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.6Epiphanius of Salamis · 374-377 · The vine's twisting shape is taken as proof of its serpent origin.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.7Epiphanius of Salamis · 374-377 · Grapes are said to be drops of venom.
- Panarion (Adversus Haereses), Haer. 1-64 45.1.8Epiphanius of Salamis · 374-377 · Severians abstain from wine as the dragon's venom.
- Panarion (Adversus Haereses), Haer. 1-64 45.2.1Epiphanius of Salamis · 374-377 · Severians call woman and marriage the work of Satan.
- Panarion (Adversus Haereses), Haer. 1-64 45.2.2Epiphanius of Salamis · 374-377 · Severus divides the human body between God and the devil at the navel.
- Panarion (Adversus Haereses), Haer. 1-64 45.2.3Epiphanius of Salamis · 374-377 · Desire is attributed to the lower, devilish half of the body.
- Panarion (Adversus Haereses), Haer. 1-64 45.3.1Epiphanius of Salamis · 374-377 · Severus is easily refuted like the other sects.
- Panarion (Adversus Haereses), Haer. 1-64 45.4.1Epiphanius of Salamis · 374-377 · Severians use apocrypha and select words from the canonical books.
- Panarion (Adversus Haereses), Haer. 1-64 45.4.8Epiphanius of Salamis · 374-377 · Even a small light of truth dispels this darkness.
- Panarion (Adversus Haereses), Haer. 1-64 45.4.9Epiphanius of Salamis · 374-377 · Epiphanius treats the Severians briefly since few if any remain.
- Panarion (Adversus Haereses), Haer. 1-64 45.4.10Epiphanius of Salamis · 374-377 · Epiphanius moves on to the next sect, asking God's help.
- Panarion (Adversus Haereses), Haer. 1-64 46.1.1Epiphanius of Salamis · 374-377 · Epiphanius introduces Tatian.
- Panarion (Adversus Haereses), Haer. 1-64 46.1.5Epiphanius of Salamis · 374-377 · After Justin's death Tatian fell away like a blind man without a guide.
- Panarion (Adversus Haereses), Haer. 1-64 46.1.6Epiphanius of Salamis · 374-377 · Tatian, a Syrian, founded his school in Mesopotamia about AD 150.
- Panarion (Adversus Haereses), Haer. 1-64 46.1.7Epiphanius of Salamis · 374-377 · In the East Tatian adopted Valentinian-style aeons and emanations.
- Panarion (Adversus Haereses), Haer. 1-64 46.1.8Epiphanius of Salamis · 374-377 · Tatian's teaching spread from Antioch to Cilicia and Pisidia; the Encratites derive from him.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.1Epiphanius of Salamis · 374-377 · Tatian denies Adam's salvation and equates marriage with sexual immorality.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.2Epiphanius of Salamis · 374-377 · Epiphanius accuses Tatian of hypocritical asceticism.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.3Epiphanius of Salamis · 374-377 · Tatian's followers use only water in their Eucharist.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.4Epiphanius of Salamis · 374-377 · Tatian's school has probably died out.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.5Epiphanius of Salamis · 374-377 · Many first principles are impossible.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.6Epiphanius of Salamis · 374-377 · All things trace back to one first cause.
- Panarion (Adversus Haereses), Haer. 1-64 46.2.7Epiphanius of Salamis · 374-377 · If Adam is not saved, none of his descendants can be.
- Panarion (Adversus Haereses), Haer. 1-64 46.3.7Epiphanius of Salamis · 374-377 · It is absurd that Christ would save Adam's descendants but not Adam.
- Panarion (Adversus Haereses), Haer. 1-64 46.3.8Epiphanius of Salamis · 374-377 · Tatian's view makes Christ too weak to save the repentant Adam.
- Panarion (Adversus Haereses), Haer. 1-64 46.4.1Epiphanius of Salamis · 374-377 · Tatian's blasphemy is plain to the intelligent.
- Panarion (Adversus Haereses), Haer. 1-64 46.4.2Epiphanius of Salamis · 374-377 · The Lord's teaching heals those harmed by Tatian.
- Panarion (Adversus Haereses), Haer. 1-64 46.5.11Epiphanius of Salamis · 374-377 · Epiphanius moves on from Tatian.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.1Epiphanius of Salamis · 374-377 · The Encratites follow Tatian but go further.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.2Epiphanius of Salamis · 374-377 · Encratites are numerous in Pisidia and 'Burnt Phrygia'.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.3Epiphanius of Salamis · 374-377 · Encratites are also found in Asia, Isauria, Pamphylia and near Antioch.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.4Epiphanius of Salamis · 374-377 · Encratites hold that the devil is an independent power opposed to God.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.5Epiphanius of Salamis · 374-377 · Encratites use the apocryphal Acts of Andrew, John and Thomas.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.6Epiphanius of Salamis · 374-377 · Encratites call marriage devilish and abstain from meat out of fear.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.7Epiphanius of Salamis · 374-377 · Encratites use water in their mysteries and reject wine.
- Panarion (Adversus Haereses), Haer. 1-64 47.1.9Epiphanius of Salamis · 374-377 · The Encratites' teachings are incoherent.
- Panarion (Adversus Haereses), Haer. 1-64 47.2.1Epiphanius of Salamis · 374-377 · Both covenants proclaim one God, which excludes several principles.
- Panarion (Adversus Haereses), Haer. 1-64 47.2.3Epiphanius of Salamis · 374-377 · Encratites cite Noah's drunkenness against wine.
- Panarion (Adversus Haereses), Haer. 1-64 47.2.4Epiphanius of Salamis · 374-377 · They also cite Lot's incest and Prov 23:29–30.
- Panarion (Adversus Haereses), Haer. 1-64 47.3.1Epiphanius of Salamis · 374-377 · Epiphanius accuses the Encratites of hypocrisy with women.
- Panarion (Adversus Haereses), Haer. 1-64 47.3.2Epiphanius of Salamis · 374-377 · Their water-only mysteries are false imitations.
- Panarion (Adversus Haereses), Haer. 1-64 48.1.1Epiphanius of Salamis · 374-377 · Epiphanius introduces the Phrygians (Montanists).
- Panarion (Adversus Haereses), Haer. 1-64 48.1.2Epiphanius of Salamis · 374-377 · The Phrygians arose about AD 156–157.
- Panarion (Adversus Haereses), Haer. 1-64 48.1.3Epiphanius of Salamis · 374-377 · The Phrygians accept Scripture and the resurrection but follow Montanus, Priscilla and Maximilla as prophets.
- Panarion (Adversus Haereses), Haer. 1-64 48.1.4Epiphanius of Salamis · 374-377 · The Phrygians are orthodox on the Trinity but split off over prophetic gifts.
- Panarion (Adversus Haereses), Haer. 1-64 48.1.7Epiphanius of Salamis · 374-377 · The Phrygians left the church through contentiousness.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.1Epiphanius of Salamis · 374-377 · If prophecy must continue, why have the Phrygians no prophets after their founders?
- Panarion (Adversus Haereses), Haer. 1-64 48.2.2Epiphanius of Salamis · 374-377 · If prophecy ceased, Priscilla and Maximilla came too late.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.3Epiphanius of Salamis · 374-377 · Either they have prophets after Maximilla or she was a false prophet.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.4Epiphanius of Salamis · 374-377 · Maximilla prophesied that after her would come the end.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.6Epiphanius of Salamis · 374-377 · Maximilla's prophecy of the end has failed.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.7Epiphanius of Salamis · 374-377 · Some 290 years have passed without the end Maximilla foretold.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.8Epiphanius of Salamis · 374-377 · Those who leave the truth are like sheep outside the fold.
- Panarion (Adversus Haereses), Haer. 1-64 48.2.9Epiphanius of Salamis · 374-377 · Maximilla's own oracle undermines Montanist claims to continuing prophecy.
- Panarion (Adversus Haereses), Haer. 1-64 48.3.2Epiphanius of Salamis · 374-377 · The Montanists are the false prophets Christ warned of.
- Panarion (Adversus Haereses), Haer. 1-64 48.3.11Epiphanius of Salamis · 374-377 · Montanist prophecies are incoherent.
- Panarion (Adversus Haereses), Haer. 1-64 48.4.1Epiphanius of Salamis · 374-377 · Montanus's oracle compares the prophet to a lyre played by the Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 48.4.2Epiphanius of Salamis · 374-377 · Montanus's words are unlike those of true prophets.
- Panarion (Adversus Haereses), Haer. 1-64 48.4.3Epiphanius of Salamis · 374-377 · Montanus's oracle reveals ecstasy, not the Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 48.4.4Epiphanius of Salamis · 374-377 · Montanists cite Adam's 'ecstasy' in Gen 2:21 in their defence.
- Panarion (Adversus Haereses), Haer. 1-64 48.8.1Epiphanius of Salamis · 374-377 · Epiphanius denies that later prophetic gifts differ in kind from earlier ones.
- Panarion (Adversus Haereses), Haer. 1-64 48.8.7Epiphanius of Salamis · 374-377 · Paul foretold teachers who would forbid marriage and foods.
- Panarion (Adversus Haereses), Haer. 1-64 48.8.8Epiphanius of Salamis · 374-377 · Epiphanius sees Paul's prophecy fulfilled in heresies that forbid marriage and foods.
- Panarion (Adversus Haereses), Haer. 1-64 48.9.2Epiphanius of Salamis · 374-377 · The church's balance shows its true character over against the heresies.
- Panarion (Adversus Haereses), Haer. 1-64 48.9.3Epiphanius of Salamis · 374-377 · Paul's warning distinguishes the church from heresies that forbid marriage.
- Panarion (Adversus Haereses), Haer. 1-64 48.9.7Epiphanius of Salamis · 374-377 · The Montanists expel those who remarry.
- Panarion (Adversus Haereses), Haer. 1-64 48.10.3Epiphanius of Salamis · 374-377 · Montanus promised that the saved would outshine sun and moon a hundredfold.
- Panarion (Adversus Haereses), Haer. 1-64 48.10.6Epiphanius of Salamis · 374-377 · Christ promised faces shining like the sun, not Montanus's hundredfold.
- Panarion (Adversus Haereses), Haer. 1-64 48.10.7Epiphanius of Salamis · 374-377 · Montanus's promise resembles the serpent's promise to Adam.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.1Epiphanius of Salamis · 374-377 · Montanus claimed to be the Lord God Almighty dwelling in a man.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.3Epiphanius of Salamis · 374-377 · Montanus's claim recalls Christ's warning about one who comes in his own name.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.4Epiphanius of Salamis · 374-377 · Montanus and his sect are alien to the catholic church.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.5Epiphanius of Salamis · 374-377 · The true Paraclete glorifies Christ; Montanus glorifies himself.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.6Epiphanius of Salamis · 374-377 · Christ glorified the Father and the Spirit; Montanus glorifies only himself.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.8Epiphanius of Salamis · 374-377 · The prophets and apostles glorified Christ; Montanus puts himself forward.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.9Epiphanius of Salamis · 374-377 · Montanus claimed to be God the Father come in person.
- Panarion (Adversus Haereses), Haer. 1-64 48.11.10Epiphanius of Salamis · 374-377 · Montanus is cut off from Christ, the head, and calls himself the Father.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.1Epiphanius of Salamis · 374-377 · Epiphanius rejects the Montanists' claim that they left the church for the sake of spiritual gifts.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.2Epiphanius of Salamis · 374-377 · Montanist prophecy does not match the gifts Christ promised.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.3Epiphanius of Salamis · 374-377 · Epiphanius mocks the strange names of the Montanist prophets.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.4Epiphanius of Salamis · 374-377 · Maximilla told her hearers not to listen to her but to Christ.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.5Epiphanius of Salamis · 374-377 · The apostles invited hearing and imitation of themselves in Christ, unlike Maximilla.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.6Epiphanius of Salamis · 374-377 · Like unclean spirits, Maximilla unwillingly spoke the truth.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.8Epiphanius of Salamis · 374-377 · Her followers contradict her own instruction by listening to her.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.9Epiphanius of Salamis · 374-377 · A self-contradicting prophet shows which spirit speaks in her.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.10Epiphanius of Salamis · 374-377 · If she spoke as a human being, she was not in the Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.11Epiphanius of Salamis · 374-377 · The Holy Spirit speaks in Scripture in the persons of Father, Son, and Spirit, never against itself.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.12Epiphanius of Salamis · 374-377 · The Holy Spirit would not disown its own words.
- Panarion (Adversus Haereses), Haer. 1-64 48.12.13Epiphanius of Salamis · 374-377 · The Spirit of the Father and the Son would not say 'Do not listen to me.'
- Panarion (Adversus Haereses), Haer. 1-64 48.12.15Epiphanius of Salamis · 374-377 · Those who leave Christ's way are refuted.
- Panarion (Adversus Haereses), Haer. 1-64 48.13.1Epiphanius of Salamis · 374-377 · Maximilla claimed to be sent under compulsion to teach the knowledge of God.
- Panarion (Adversus Haereses), Haer. 1-64 48.13.2Epiphanius of Salamis · 374-377 · Believers should not be tripped up by the adversary's words.
- Panarion (Adversus Haereses), Haer. 1-64 48.13.6Epiphanius of Salamis · 374-377 · The Montanists disagree with Scripture at every point.
- Panarion (Adversus Haereses), Haer. 1-64 48.13.7Epiphanius of Salamis · 374-377 · Maximilla's claim to compel all to know God is shown false.
- Panarion (Adversus Haereses), Haer. 1-64 48.13.8Epiphanius of Salamis · 374-377 · Most of the world has never heard of Maximilla.
- Panarion (Adversus Haereses), Haer. 1-64 48.14.1Epiphanius of Salamis · 374-377 · The Montanists revere Pepuza, where they expect the heavenly Jerusalem to descend.
- Panarion (Adversus Haereses), Haer. 1-64 48.14.2Epiphanius of Salamis · 374-377 · Montanist rites at Pepuza and the spread of the sect.
- Panarion (Adversus Haereses), Haer. 1-64 48.14.3Epiphanius of Salamis · 374-377 · Epiphanius introduces the name Tascodrugites.
- Panarion (Adversus Haereses), Haer. 1-64 48.14.4Epiphanius of Salamis · 374-377 · The name Tascodrugites comes from a gesture used in prayer.
- Panarion (Adversus Haereses), Haer. 1-64 48.14.5Epiphanius of Salamis · 374-377 · Epiphanius reports a rumored crime among the Montanists or Quintillians.
- Panarion (Adversus Haereses), Haer. 1-64 48.14.6Epiphanius of Salamis · 374-377 · The rumored crime: drawing a child's blood with needles for a rite.
- Panarion (Adversus Haereses), Haer. 1-64 48.15.6Epiphanius of Salamis · 374-377 · Epiphanius likens the heresy to a viper whose bite draws out the blood.
- Panarion (Adversus Haereses), Haer. 1-64 48.15.7Epiphanius of Salamis · 374-377 · The rumored blood rite of the Quintillians is repeated.
- Panarion (Adversus Haereses), Haer. 1-64 49.1.1Epiphanius of Salamis · 374-377 · The Quintillians are a branch of the Montanists.
- Panarion (Adversus Haereses), Haer. 1-64 49.1.2Epiphanius of Salamis · 374-377 · The Quintillians claim Christ visited one of their prophetesses at Pepuza.
- Panarion (Adversus Haereses), Haer. 1-64 49.1.3Epiphanius of Salamis · 374-377 · The prophetess said Christ appeared to her as a woman and revealed Pepuza as holy.
- Panarion (Adversus Haereses), Haer. 1-64 49.1.4Epiphanius of Salamis · 374-377 · Men and women are still initiated at Pepuza.
- Panarion (Adversus Haereses), Haer. 1-64 49.1.5Epiphanius of Salamis · 374-377 · Women among them are called prophetesses.
- Panarion (Adversus Haereses), Haer. 1-64 49.2.1Epiphanius of Salamis · 374-377 · The Quintillians accept both Testaments and the resurrection.
- Panarion (Adversus Haereses), Haer. 1-64 49.2.2Epiphanius of Salamis · 374-377 · The sect appeals to Eve, Miriam, and Philip's daughters to justify women clergy.
- Panarion (Adversus Haereses), Haer. 1-64 49.2.3Epiphanius of Salamis · 374-377 · Seven virgins in white come in with lamps to prophesy.
- Panarion (Adversus Haereses), Haer. 1-64 49.2.4Epiphanius of Salamis · 374-377 · The virgins move the people to tears with their display.
- Panarion (Adversus Haereses), Haer. 1-64 49.2.5Epiphanius of Salamis · 374-377 · The sect has women bishops and presbyters, citing Galatians.
- Panarion (Adversus Haereses), Haer. 1-64 49.2.6Epiphanius of Salamis · 374-377 · The name Artotyrites comes from their use of bread and cheese in their rites.
- Panarion (Adversus Haereses), Haer. 1-64 49.3.1Epiphanius of Salamis · 374-377 · Leaving the true faith leads to frenzy.
- Panarion (Adversus Haereses), Haer. 1-64 49.3.2Epiphanius of Salamis · 374-377 · Epiphanius answers the appeal to Eve with Genesis 3:16.
- Panarion (Adversus Haereses), Haer. 1-64 49.3.3Epiphanius of Salamis · 374-377 · Paul's teaching is cited against women holding church office.
- Panarion (Adversus Haereses), Haer. 1-64 49.3.4Epiphanius of Salamis · 374-377 · Epiphanius dismisses the heresy and moves on.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.1Epiphanius of Salamis · 374-377 · The Quartodecimans are introduced.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.2Epiphanius of Salamis · 374-377 · The Quartodecimans are orthodox except in following Jewish customs.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.3Epiphanius of Salamis · 374-377 · They keep Easter on one fixed day but are otherwise orthodox.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.4Epiphanius of Salamis · 374-377 · They rely on a supposed curse in the Law.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.5Epiphanius of Salamis · 374-377 · Some Quartodecimans date the passion from the Acts of Pilate to 25 March.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.6Epiphanius of Salamis · 374-377 · Some keep the 14th of the moon, the Cappadocians 25 March.
- Panarion (Adversus Haereses), Haer. 1-64 50.1.7Epiphanius of Salamis · 374-377 · The Quartodecimans disagree among themselves.
- Panarion (Adversus Haereses), Haer. 1-64 50.3.5Epiphanius of Salamis · 374-377 · Epiphanius moves on from the Quartodecimans.
- Panarion (Adversus Haereses), Haer. 1-64 51.1.1Epiphanius of Salamis · 374-377 · A new heresy arose, like a weak snake repelled by strong scents.
- Panarion (Adversus Haereses), Haer. 1-64 51.1.3Epiphanius of Salamis · 374-377 · The heretics hate the firm teaching of the faith.
- Panarion (Adversus Haereses), Haer. 1-64 51.1.4Epiphanius of Salamis · 374-377 · The heretics fear the voice of the Lord that empowers the apostles against serpents.
- Panarion (Adversus Haereses), Haer. 1-64 51.1.5Epiphanius of Salamis · 374-377 · John above all refuted the serpent-like heretics.
- Panarion (Adversus Haereses), Haer. 1-64 51.2.1Epiphanius of Salamis · 374-377 · Noah's ark sealed with pitch pictures the church repelling heresy.
- Panarion (Adversus Haereses), Haer. 1-64 51.2.2Epiphanius of Salamis · 374-377 · The church's fragrant herbs drive the serpents away.
- Panarion (Adversus Haereses), Haer. 1-64 51.2.3Epiphanius of Salamis · 374-377 · John's Gospel arose in Asia against those who called Christ a mere man.
- Panarion (Adversus Haereses), Haer. 1-64 51.2.4Epiphanius of Salamis · 374-377 · In old age John was moved by the Spirit to preach against error in Asia.
- Panarion (Adversus Haereses), Haer. 1-64 51.2.5Epiphanius of Salamis · 374-377 · Where true teaching grows, false teaching cannot stay.
- Panarion (Adversus Haereses), Haer. 1-64 51.3.1Epiphanius of Salamis · 374-377 · Epiphanius names the sect 'Alogi'.
- Panarion (Adversus Haereses), Haer. 1-64 51.3.2Epiphanius of Salamis · 374-377 · They are called Alogi because they reject John's writings about the Word.
- Panarion (Adversus Haereses), Haer. 1-64 51.3.3Epiphanius of Salamis · 374-377 · The Alogi reject both John's Gospel and Revelation.
- Panarion (Adversus Haereses), Haer. 1-64 51.3.5Epiphanius of Salamis · 374-377 · Rejecting all of John's books marks them as the antichrists John foretold.
- Panarion (Adversus Haereses), Haer. 1-64 51.3.6Epiphanius of Salamis · 374-377 · The Alogi ascribe John's writings to Cerinthus.
- Panarion (Adversus Haereses), Haer. 1-64 51.4.1Epiphanius of Salamis · 374-377 · Books that oppose Cerinthus cannot be his.
- Panarion (Adversus Haereses), Haer. 1-64 51.4.2Epiphanius of Salamis · 374-377 · Cerinthus calls Christ a mere man; John proclaims the eternal Word made flesh.
- Panarion (Adversus Haereses), Haer. 1-64 51.4.3Epiphanius of Salamis · 374-377 · Though seemingly orthodox, the Alogi oppose John's secure teaching.
- Panarion (Adversus Haereses), Haer. 1-64 51.4.5Epiphanius of Salamis · 374-377 · The Alogi claim John's books disagree with the other apostles.
- Panarion (Adversus Haereses), Haer. 1-64 51.6.6Epiphanius of Salamis · 374-377 · Some misread Matthew's genealogy and fell into error.
- Panarion (Adversus Haereses), Haer. 1-64 51.6.7Epiphanius of Salamis · 374-377 · Cerinthus, Ebion, and others made Christ a mere man.
- Panarion (Adversus Haereses), Haer. 1-64 51.6.8Epiphanius of Salamis · 374-377 · These heretics misused the genealogy against the apostles.
- Panarion (Adversus Haereses), Haer. 1-64 51.6.9Epiphanius of Salamis · 374-377 · John and his companions opposed them, but they persisted.
- Panarion (Adversus Haereses), Haer. 1-64 51.6.13Epiphanius of Salamis · 374-377 · Mark's less explicit account led the heretics further astray.
- Panarion (Adversus Haereses), Haer. 1-64 51.6.14Epiphanius of Salamis · 374-377 · The heretics argued from Mark that Christ became Son at his baptism.
- Panarion (Adversus Haereses), Haer. 1-64 51.7.3Epiphanius of Salamis · 374-377 · Luke's prologue contrasts eyewitnesses with those who merely undertook to write.
- Panarion (Adversus Haereses), Haer. 1-64 51.10.4Epiphanius of Salamis · 374-377 · Luke tells of Jesus at twelve against those who said he appeared fully grown.
- Panarion (Adversus Haereses), Haer. 1-64 51.10.5Epiphanius of Salamis · 374-377 · Heretics disagree about Christ's origin.
- Panarion (Adversus Haereses), Haer. 1-64 51.11.5Epiphanius of Salamis · 374-377 · Luke shows Christ as Son of God and son of Adam, yet the heretics resisted.
- Panarion (Adversus Haereses), Haer. 1-64 51.12.1Epiphanius of Salamis · 374-377 · Even Luke's genealogy did not correct the heretics.
- Panarion (Adversus Haereses), Haer. 1-64 51.12.3Epiphanius of Salamis · 374-377 · John wrote to call the heretics back to the right road.
- Panarion (Adversus Haereses), Haer. 1-64 51.17.1Epiphanius of Salamis · 374-377 · The chronology leaves the objectors no room.
- Panarion (Adversus Haereses), Haer. 1-64 51.17.10Epiphanius of Salamis · 374-377 · The heresy is rightly called 'without the Word'.
- Panarion (Adversus Haereses), Haer. 1-64 51.17.11Epiphanius of Salamis · 374-377 · The Alogi cite the Synoptic sequence against John.
- Panarion (Adversus Haereses), Haer. 1-64 51.18.1Epiphanius of Salamis · 374-377 · The Alogi claim John's Gospel lies about the chronology.
- Panarion (Adversus Haereses), Haer. 1-64 51.18.6Epiphanius of Salamis · 374-377 · The Alogi reject John because it omits the temptation.
- Panarion (Adversus Haereses), Haer. 1-64 51.20.3Epiphanius of Salamis · 374-377 · Childhood signs refute the claim that 'Christ' was the dove descending at the Jordan.
- Panarion (Adversus Haereses), Haer. 1-64 51.20.5Epiphanius of Salamis · 374-377 · Jesus' words at twelve show he was Son of God before his baptism.
- Panarion (Adversus Haereses), Haer. 1-64 51.21.14Epiphanius of Salamis · 374-377 · The agreement of the four Gospels refutes the Alogi.
- Panarion (Adversus Haereses), Haer. 1-64 51.21.15Epiphanius of Salamis · 374-377 · The Alogi say John lies by omitting the temptation.
- Panarion (Adversus Haereses), Haer. 1-64 51.21.30Epiphanius of Salamis · 374-377 · John 5:18 refutes those who make the Son inferior to the Father.
- Panarion (Adversus Haereses), Haer. 1-64 51.22.1Epiphanius of Salamis · 374-377 · The Alogi object that John has two Passovers, the others one.
- Panarion (Adversus Haereses), Haer. 1-64 51.23.3Epiphanius of Salamis · 374-377 · The Valentinians linked their thirty aeons to Christ's thirty years.
- Panarion (Adversus Haereses), Haer. 1-64 51.28.1Epiphanius of Salamis · 374-377 · Valentinus based his thirty aeons on Christ's thirty years.
- Panarion (Adversus Haereses), Haer. 1-64 51.28.3Epiphanius of Salamis · 374-377 · The total of thirty-two years refutes Valentinus.
- Panarion (Adversus Haereses), Haer. 1-64 51.28.4Epiphanius of Salamis · 374-377 · The Alogi, who reject John, are also refuted.
- Panarion (Adversus Haereses), Haer. 1-64 51.28.5Epiphanius of Salamis · 374-377 · Every line of evidence refutes them.
- Panarion (Adversus Haereses), Haer. 1-64 51.28.7Epiphanius of Salamis · 374-377 · The Alogi's argument collapses.
- Panarion (Adversus Haereses), Haer. 1-64 51.32.1Epiphanius of Salamis · 374-377 · The Alogi attack John's writings.
- Panarion (Adversus Haereses), Haer. 1-64 51.32.2Epiphanius of Salamis · 374-377 · The Alogi mock the trumpets of Revelation.
- Panarion (Adversus Haereses), Haer. 1-64 51.33.1Epiphanius of Salamis · 374-377 · The Alogi object that there was no church in Thyatira.
- Panarion (Adversus Haereses), Haer. 1-64 51.33.3Epiphanius of Salamis · 374-377 · The Montanists took over Thyatira.
- Panarion (Adversus Haereses), Haer. 1-64 51.33.4Epiphanius of Salamis · 374-377 · The church in Thyatira has since revived.
- Panarion (Adversus Haereses), Haer. 1-64 51.33.5Epiphanius of Salamis · 374-377 · The Spirit foretold the Montanist takeover of Thyatira.
- Panarion (Adversus Haereses), Haer. 1-64 51.33.8Epiphanius of Salamis · 374-377 · Epiphanius applies Jezebel to the Montanist prophetesses.
- Panarion (Adversus Haereses), Haer. 1-64 51.33.9Epiphanius of Salamis · 374-377 · John foretold it from Patmos.
- Panarion (Adversus Haereses), Haer. 1-64 51.34.1Epiphanius of Salamis · 374-377 · The Alogi object to Revelation's angels at the Euphrates.
- Panarion (Adversus Haereses), Haer. 1-64 51.35.1Epiphanius of Salamis · 374-377 · The Alogi lack the Spirit and so misjudge the Spirit's words.
- Panarion (Adversus Haereses), Haer. 1-64 51.35.3Epiphanius of Salamis · 374-377 · Rejecting the Spirit's words is blasphemy against the Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 51.35.4Epiphanius of Salamis · 374-377 · Epiphanius concludes his refutation of the Alogi.
- Panarion (Adversus Haereses), Haer. 1-64 52.1.4Epiphanius of Salamis · 374-377 · The heresy is like the mole: blind and destructive.
- Panarion (Adversus Haereses), Haer. 1-64 52.1.5Epiphanius of Salamis · 374-377 · The heresy, when exposed, is ridiculous.
- Panarion (Adversus Haereses), Haer. 1-64 52.1.6Epiphanius of Salamis · 374-377 · The Adamians, known to Epiphanius only by report.
- Panarion (Adversus Haereses), Haer. 1-64 52.1.7Epiphanius of Salamis · 374-377 · The sect is hidden like the mole.
- Panarion (Adversus Haereses), Haer. 1-64 52.1.8Epiphanius of Salamis · 374-377 · Epiphanius includes the sect for completeness.
- Panarion (Adversus Haereses), Haer. 1-64 52.1.9Epiphanius of Salamis · 374-377 · The sect is both laughable and lamentable; it may no longer exist.
- Panarion (Adversus Haereses), Haer. 1-64 52.2.1Epiphanius of Salamis · 374-377 · The Adamians are said to meet in heated buildings.
- Panarion (Adversus Haereses), Haer. 1-64 52.2.2Epiphanius of Salamis · 374-377 · The Adamians are said to worship naked.
- Panarion (Adversus Haereses), Haer. 1-64 52.2.3Epiphanius of Salamis · 374-377 · They claim continence and virginity.
- Panarion (Adversus Haereses), Haer. 1-64 52.2.4Epiphanius of Salamis · 374-377 · They regard their church as paradise and expel sinners.
- Panarion (Adversus Haereses), Haer. 1-64 52.2.5Epiphanius of Salamis · 374-377 · Their heated buildings contradict their claim to be Adam.
- Panarion (Adversus Haereses), Haer. 1-64 52.2.6Epiphanius of Salamis · 374-377 · Paradise had a perfect climate, unlike the Adamians' heated halls.
- Panarion (Adversus Haereses), Haer. 1-64 52.3.1Epiphanius of Salamis · 374-377 · Adam and Eve were always naked and unashamed; the Adamians are not.
- Panarion (Adversus Haereses), Haer. 1-64 52.3.4Epiphanius of Salamis · 374-377 · Their claim to be Adam is both false and ironically true.
- Panarion (Adversus Haereses), Haer. 1-64 52.3.5Epiphanius of Salamis · 374-377 · They are deceived by the serpent, like Adam.
- Panarion (Adversus Haereses), Haer. 1-64 52.3.6Epiphanius of Salamis · 374-377 · The sect needs little refutation.
- Panarion (Adversus Haereses), Haer. 1-64 52.3.7Epiphanius of Salamis · 374-377 · Like the mole, the sect perishes when exposed.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.1Epiphanius of Salamis · 374-377 · The Sampsaeans, or Elkesaites, live east of the Dead Sea.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.2Epiphanius of Salamis · 374-377 · Two women of Elxai's family are revered as goddesses.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.3Epiphanius of Salamis · 374-377 · The Sampsaeans use the book of Elxai and are neither Christian nor Jewish nor pagan.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.4Epiphanius of Salamis · 374-377 · They worship one God with repeated washings.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.5Epiphanius of Salamis · 374-377 · Epiphanius reports on Elxai's living descendants.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.6Epiphanius of Salamis · 374-377 · Followers used the women's dust and spittle as amulets.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.7Epiphanius of Salamis · 374-377 · They reject prophets and apostles and revere water.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.8Epiphanius of Salamis · 374-377 · They make Christ a created being who repeatedly appears.
- Panarion (Adversus Haereses), Haer. 1-64 53.1.9Epiphanius of Salamis · 374-377 · They describe Christ and the Spirit as gigantic figures.
- Panarion (Adversus Haereses), Haer. 1-64 53.2.1Epiphanius of Salamis · 374-377 · Epiphanius has refuted Elxai elsewhere.
- Panarion (Adversus Haereses), Haer. 1-64 53.2.2Epiphanius of Salamis · 374-377 · The Sampsaeans' name means 'Sun-people'.
- Panarion (Adversus Haereses), Haer. 1-64 53.2.3Epiphanius of Salamis · 374-377 · The heresy is worse than the sun-lizard, which at least regains its sight.
- Panarion (Adversus Haereses), Haer. 1-64 53.2.4Epiphanius of Salamis · 374-377 · Epiphanius dismisses the Sampsaeans.
- Panarion (Adversus Haereses), Haer. 1-64 54.1.1Epiphanius of Salamis · 374-377 · Theodotus, an offshoot of the Alogi, is introduced.
- Panarion (Adversus Haereses), Haer. 1-64 54.1.2Epiphanius of Salamis · 374-377 · Epiphanius knows the Theodotians from written sources.
- Panarion (Adversus Haereses), Haer. 1-64 54.1.7Epiphanius of Salamis · 374-377 · Theodotus excused his denial by calling Christ a mere man.
- Panarion (Adversus Haereses), Haer. 1-64 54.1.8Epiphanius of Salamis · 374-377 · The Theodotians teach that Christ was a mere man.
- Panarion (Adversus Haereses), Haer. 1-64 54.1.9Epiphanius of Salamis · 374-377 · Theodotus cited John 8:40 to prove Christ a mere man.
- Panarion (Adversus Haereses), Haer. 1-64 54.2.3Epiphanius of Salamis · 374-377 · Theodotus argued that denying the Son of Man is forgivable.
- Panarion (Adversus Haereses), Haer. 1-64 54.2.5Epiphanius of Salamis · 374-377 · Christ foresaw those who would call the Spirit a creature.
- Panarion (Adversus Haereses), Haer. 1-64 54.3.1Epiphanius of Salamis · 374-377 · Theodotus cited Deuteronomy 18:15 to show Christ was a man like Moses.
- Panarion (Adversus Haereses), Haer. 1-64 54.3.5Epiphanius of Salamis · 374-377 · Theodotus argues from the wording of the Annunciation.
- Panarion (Adversus Haereses), Haer. 1-64 54.4.1Epiphanius of Salamis · 374-377 · Theodotus cites Jeremiah 17:9 (LXX).
- Panarion (Adversus Haereses), Haer. 1-64 54.5.1Epiphanius of Salamis · 374-377 · Theodotus cites Isaiah 53 for Christ's humanity.
- Panarion (Adversus Haereses), Haer. 1-64 54.5.9Epiphanius of Salamis · 374-377 · Theodotus cites Acts 2:22.
- Panarion (Adversus Haereses), Haer. 1-64 54.6.1Epiphanius of Salamis · 374-377 · Theodotus cites 1 Timothy 2:5.
- Panarion (Adversus Haereses), Haer. 1-64 54.6.4Epiphanius of Salamis · 374-377 · Creation through Christ disproves that he is a mere man.
- Panarion (Adversus Haereses), Haer. 1-64 54.6.5Epiphanius of Salamis · 374-377 · Epiphanius concludes his account of Theodotus.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.1Epiphanius of Salamis · 374-377 · The Melchizedekians are introduced as a probable offshoot of the Theodotians.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.2Epiphanius of Salamis · 374-377 · The Melchizedekians hold that Melchizedek is a heavenly power greater than Christ.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.3Epiphanius of Salamis · 374-377 · They argue from Ps 110:4 that Christ is inferior to Melchizedek.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.4Epiphanius of Salamis · 374-377 · They cite Hebrews for Melchizedek being without father or mother.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.5Epiphanius of Salamis · 374-377 · The sect uses forged books.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.6Epiphanius of Salamis · 374-377 · Ps 110 itself makes Christ the priest, which refutes them.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.7Epiphanius of Salamis · 374-377 · Melchizedek is only made like the Son, so not equal to him.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.8Epiphanius of Salamis · 374-377 · Melchizedek was a man; “without father” means his parents are not recorded.
- Panarion (Adversus Haereses), Haer. 1-64 55.1.11Epiphanius of Salamis · 374-377 · The Melchizedekians likewise turned Scripture into myths.
- Panarion (Adversus Haereses), Haer. 1-64 55.4.1Epiphanius of Salamis · 374-377 · Melchizedek was a holy priest-king, but not a heavenly being.
- Panarion (Adversus Haereses), Haer. 1-64 55.5.1Epiphanius of Salamis · 374-377 · Others misread Hebrews on Melchizedek.
- Panarion (Adversus Haereses), Haer. 1-64 55.5.2Epiphanius of Salamis · 374-377 · Hieracas interprets Heb 7:3.
- Panarion (Adversus Haereses), Haer. 1-64 55.5.3Epiphanius of Salamis · 374-377 · Hieracas identifies Melchizedek with the interceding Holy Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 55.5.4Epiphanius of Salamis · 374-377 · The Spirit never took flesh, so could not be Melchizedek.
- Panarion (Adversus Haereses), Haer. 1-64 55.8.1Epiphanius of Salamis · 374-377 · The sect offers through Melchizedek as a heavenly mediator.
- Panarion (Adversus Haereses), Haer. 1-64 55.8.2Epiphanius of Salamis · 374-377 · They seek life through offerings to Melchizedek.
- Panarion (Adversus Haereses), Haer. 1-64 55.8.3Epiphanius of Salamis · 374-377 · They say Christ only led them to the knowledge of Melchizedek.
- Panarion (Adversus Haereses), Haer. 1-64 55.8.4Epiphanius of Salamis · 374-377 · They cite Hebrews on the lesser blessed by the greater.
- Panarion (Adversus Haereses), Haer. 1-64 55.8.5Epiphanius of Salamis · 374-377 · They claim to be initiates of Melchizedek.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.1Epiphanius of Salamis · 374-377 · The Melchizedekians deny Christ, who did not begin at Mary.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.10Epiphanius of Salamis · 374-377 · Scripture never counts Melchizedek among the Trinity; the heresy comes from the devil.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.11Epiphanius of Salamis · 374-377 · Some identify Melchizedek with the Father of Christ.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.12Epiphanius of Salamis · 374-377 · Hebrews’ exalted language misled them into blasphemy.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.13Epiphanius of Salamis · 374-377 · They likened Melchizedek to the Father because of Heb 7:3.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.14Epiphanius of Salamis · 374-377 · A priest of the Most High cannot himself be the Most High.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.15Epiphanius of Salamis · 374-377 · Hebrews speaks of flesh and prayer, which cannot apply to the Father.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.16Epiphanius of Salamis · 374-377 · The heresy is compared to the shrew-mouse, whose bite harms slowly.
- Panarion (Adversus Haereses), Haer. 1-64 55.9.17Epiphanius of Salamis · 374-377 · Like the shrew’s bite, the heresy seems harmless but slowly harms.
- Panarion (Adversus Haereses), Haer. 1-64 56.1.1Epiphanius of Salamis · 374-377 · Bardesanes of Edessa is introduced.
- Panarion (Adversus Haereses), Haer. 1-64 56.1.6Epiphanius of Salamis · 374-377 · His fall is likened to a fine ship wrecked in harbor.
- Panarion (Adversus Haereses), Haer. 1-64 56.2.1Epiphanius of Salamis · 374-377 · Bardesanes adopted Valentinian emanations and denied the resurrection.
- Panarion (Adversus Haereses), Haer. 1-64 56.2.3Epiphanius of Salamis · 374-377 · Bardesanes will be refuted like the rest.
- Panarion (Adversus Haereses), Haer. 1-64 56.2.12Epiphanius of Salamis · 374-377 · Bardesanes’ denial is refuted.
- Panarion (Adversus Haereses), Haer. 1-64 56.3.1Epiphanius of Salamis · 374-377 · Against many principles, 1 Cor 8:6 is cited.
- Panarion (Adversus Haereses), Haer. 1-64 56.3.2Epiphanius of Salamis · 374-377 · One Maker excludes many gods or aeons.
- Panarion (Adversus Haereses), Haer. 1-64 56.3.4Epiphanius of Salamis · 374-377 · Sound faith easily overturns the heresies.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.1Epiphanius of Salamis · 374-377 · Noetus of Asia is introduced.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.2Epiphanius of Salamis · 374-377 · Noetus taught that the Father suffered.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.3Epiphanius of Salamis · 374-377 · Noetus called himself Moses and his brother Aaron.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.4Epiphanius of Salamis · 374-377 · The presbyters examined Noetus.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.5Epiphanius of Salamis · 374-377 · Noetus at first denied his teaching.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.6Epiphanius of Salamis · 374-377 · With ten followers, he taught openly.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.8Epiphanius of Salamis · 374-377 · Noetus defended himself as glorifying one God who suffered.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.9Epiphanius of Salamis · 374-377 · Noetus was expelled and died without honorable burial.
- Panarion (Adversus Haereses), Haer. 1-64 57.1.10Epiphanius of Salamis · 374-377 · His followers continued his doctrine.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.1Epiphanius of Salamis · 374-377 · The Noetians cite texts about the one God.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.2Epiphanius of Salamis · 374-377 · Noetians identify the Father and the Son.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.3Epiphanius of Salamis · 374-377 · They cite Baruch 3 on God appearing on earth.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.4Epiphanius of Salamis · 374-377 · They claim Scripture teaches one God who appeared.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.5Epiphanius of Salamis · 374-377 · They cite Isaiah 45:14–15.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.6Epiphanius of Salamis · 374-377 · They say Scripture proclaims one God made manifest.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.7Epiphanius of Salamis · 374-377 · The Noetian confession makes the one God Father and suffering Son.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.8Epiphanius of Salamis · 374-377 · They cite Rom 9:5.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.9Epiphanius of Salamis · 374-377 · Noetus and Theodotus err at opposite extremes.
- Panarion (Adversus Haereses), Haer. 1-64 57.2.10Epiphanius of Salamis · 374-377 · Both Theodotians and Noetians are refuted by Scripture.
- Panarion (Adversus Haereses), Haer. 1-64 57.3.1Epiphanius of Salamis · 374-377 · Their argument is easily refuted.
- Panarion (Adversus Haereses), Haer. 1-64 57.3.2Epiphanius of Salamis · 374-377 · Identifying Father, Son, and sufferer is audacious and blind.
- Panarion (Adversus Haereses), Haer. 1-64 57.4.5Epiphanius of Salamis · 374-377 · If Noetus were right, Scripture would have to be rejected.
- Panarion (Adversus Haereses), Haer. 1-64 57.4.12Epiphanius of Salamis · 374-377 · Noetus’s proof-texts will now be examined.
- Panarion (Adversus Haereses), Haer. 1-64 57.6.1Epiphanius of Salamis · 374-377 · Noetus’s use of Isa 45:14–15 is taken up.
- Panarion (Adversus Haereses), Haer. 1-64 57.6.2Epiphanius of Salamis · 374-377 · Noetus cuts Scripture out of context.
- Panarion (Adversus Haereses), Haer. 1-64 57.6.4Epiphanius of Salamis · 374-377 · Noetus and his followers fulfill 1 Tim 1:7.
- Panarion (Adversus Haereses), Haer. 1-64 57.10.2Epiphanius of Salamis · 374-377 · Against Arius, John 10:30 affirms unity.
- Panarion (Adversus Haereses), Haer. 1-64 57.10.3Epiphanius of Salamis · 374-377 · Against Noetus, John 17 compares the unity to the disciples’ unity.
- Panarion (Adversus Haereses), Haer. 1-64 57.10.7Epiphanius of Salamis · 374-377 · The Son is not the Father, yet not alien from him.
- Panarion (Adversus Haereses), Haer. 1-64 57.10.8Epiphanius of Salamis · 374-377 · Noetus is set aside like a serpent that cannot turn.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.1Epiphanius of Salamis · 374-377 · Little is known of Vales, founder of the Valesians.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.2Epiphanius of Salamis · 374-377 · They are thought to live near Philadelphia beyond the Jordan.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.3Epiphanius of Salamis · 374-377 · They are not Gnostics.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.4Epiphanius of Salamis · 374-377 · The Valesians, mostly castrated, were expelled from the church.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.5Epiphanius of Salamis · 374-377 · Castrated disciples may eat anything; others abstain from animal food.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.6Epiphanius of Salamis · 374-377 · Rumor says they castrate guests too.
- Panarion (Adversus Haereses), Haer. 1-64 58.1.7Epiphanius of Salamis · 374-377 · Guests are said to be castrated by force.
- Panarion (Adversus Haereses), Haer. 1-64 58.2.1Epiphanius of Salamis · 374-377 · Mutilation cannot fit the perfect kingdom.
- Panarion (Adversus Haereses), Haer. 1-64 58.4.17Epiphanius of Salamis · 374-377 · The Valesians are trampled like a scorpion.
- Panarion (Adversus Haereses), Haer. 1-64 59.1.1Epiphanius of Salamis · 374-377 · The Cathari derive from Novatus at Rome.
- Panarion (Adversus Haereses), Haer. 1-64 59.1.2Epiphanius of Salamis · 374-377 · Novatus denied restoration to those who fell after baptism.
- Panarion (Adversus Haereses), Haer. 1-64 59.2.1Epiphanius of Salamis · 374-377 · The Novatians rely on Heb 6:4–6.
- Panarion (Adversus Haereses), Haer. 1-64 59.3.1Epiphanius of Salamis · 374-377 · The Novatians exclude the twice-married after baptism.
- Panarion (Adversus Haereses), Haer. 1-64 59.3.6Epiphanius of Salamis · 374-377 · The Novatians confuse rules meant for different orders.
- Panarion (Adversus Haereses), Haer. 1-64 59.6.10Epiphanius of Salamis · 374-377 · Claiming purity proves impurity.
- Panarion (Adversus Haereses), Haer. 1-64 59.7.1Epiphanius of Salamis · 374-377 · One rule does not make a whole people pure.
- Panarion (Adversus Haereses), Haer. 1-64 59.7.4Epiphanius of Salamis · 374-377 · The Novatians too have sinners among them.
- Panarion (Adversus Haereses), Haer. 1-64 59.7.5Epiphanius of Salamis · 374-377 · They misapply the rule on second marriage.
- Panarion (Adversus Haereses), Haer. 1-64 59.11.1Epiphanius of Salamis · 374-377 · Heretics are like people who wear clothing on the wrong members.
- Panarion (Adversus Haereses), Haer. 1-64 59.11.3Epiphanius of Salamis · 374-377 · They extend clerical rules to all and make God harsh.
- Panarion (Adversus Haereses), Haer. 1-64 59.11.6Epiphanius of Salamis · 374-377 · Keeping one rule, they neglect all the others.
- Panarion (Adversus Haereses), Haer. 1-64 59.12.1Epiphanius of Salamis · 374-377 · Small pretexts lead heresies far astray.
- Panarion (Adversus Haereses), Haer. 1-64 59.12.4Epiphanius of Salamis · 374-377 · Each heresy’s shortcut becomes a wall of error.
- Panarion (Adversus Haereses), Haer. 1-64 59.12.5Epiphanius of Salamis · 374-377 · Heresies must return to the royal road.
- Panarion (Adversus Haereses), Haer. 1-64 59.12.8Epiphanius of Salamis · 374-377 · The royal road is the church; heresies stray without limit.
- Panarion (Adversus Haereses), Haer. 1-64 59.13.1Epiphanius of Salamis · 374-377 · The faithful should not be drawn away by heretical voices.
- Panarion (Adversus Haereses), Haer. 1-64 59.13.2Epiphanius of Salamis · 374-377 · Heretics promise freedom while enslaved to sin.
- Panarion (Adversus Haereses), Haer. 1-64 59.13.3Epiphanius of Salamis · 374-377 · The account of the Cathari concludes.
- Panarion (Adversus Haereses), Haer. 1-64 59.13.4Epiphanius of Salamis · 374-377 · The heresy is struck like a basilisk.
- Panarion (Adversus Haereses), Haer. 1-64 59.13.6Epiphanius of Salamis · 374-377 · The Donatists are refuted like the Novatians.
- Panarion (Adversus Haereses), Haer. 1-64 59.13.8Epiphanius of Salamis · 374-377 · The Donatists are also said to be Arian.
- Panarion (Adversus Haereses), Haer. 1-64 60.1.1Epiphanius of Salamis · 374-377 · The Angelics are known only by name.
- Panarion (Adversus Haereses), Haer. 1-64 60.1.2Epiphanius of Salamis · 374-377 · Three possible reasons for the name are offered.
- Panarion (Adversus Haereses), Haer. 1-64 61.1.1Epiphanius of Salamis · 374-377 · The Apostolics or Apotactics renounce property.
- Panarion (Adversus Haereses), Haer. 1-64 61.1.2Epiphanius of Salamis · 374-377 · They reject marriage and alter the sacraments.
- Panarion (Adversus Haereses), Haer. 1-64 61.1.3Epiphanius of Salamis · 374-377 · Their poverty is pride and divides the church.
- Panarion (Adversus Haereses), Haer. 1-64 61.1.4Epiphanius of Salamis · 374-377 · They do not readmit the fallen.
- Panarion (Adversus Haereses), Haer. 1-64 61.1.5Epiphanius of Salamis · 374-377 · They rely on the apocryphal Acts of Andrew and Thomas.
- Panarion (Adversus Haereses), Haer. 1-64 61.8.4Epiphanius of Salamis · 374-377 · The church replaces the tabernacle; heresy should cease.
- Panarion (Adversus Haereses), Haer. 1-64 61.8.5Epiphanius of Salamis · 374-377 · The Apostolics are dismissed like minor snakes.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.1Epiphanius of Salamis · 374-377 · Sabellius is introduced as recent.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.2Epiphanius of Salamis · 374-377 · Sabellius resembles Noetus.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.3Epiphanius of Salamis · 374-377 · Sabellians exist in Mesopotamia and around Rome.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.4Epiphanius of Salamis · 374-377 · Sabellians hold three names in one hypostasis.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.5Epiphanius of Salamis · 374-377 · They compare the Trinity to body, soul, and spirit.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.6Epiphanius of Salamis · 374-377 · They also compare the Trinity to the sun.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.7Epiphanius of Salamis · 374-377 · Heat is the Spirit, light the Son, form the Father.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.8Epiphanius of Salamis · 374-377 · The Son is like a ray sent and withdrawn.
- Panarion (Adversus Haereses), Haer. 1-64 62.1.9Epiphanius of Salamis · 374-377 · The Spirit warms each worthy person.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.1Epiphanius of Salamis · 374-377 · They select certain texts.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.2Epiphanius of Salamis · 374-377 · They cite texts on God’s oneness.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.3Epiphanius of Salamis · 374-377 · They also cite John on unity.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.4Epiphanius of Salamis · 374-377 · Their main source is the Gospel of the Egyptians.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.5Epiphanius of Salamis · 374-377 · That gospel makes the Savior teach Sabellian views.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.6Epiphanius of Salamis · 374-377 · They frighten the simple with a question.
- Panarion (Adversus Haereses), Haer. 1-64 62.2.7Epiphanius of Salamis · 374-377 · The simple are misled into denying Son and Spirit.
- Panarion (Adversus Haereses), Haer. 1-64 62.3.1Epiphanius of Salamis · 374-377 · The devil inspires all these errors.
- Panarion (Adversus Haereses), Haer. 1-64 62.3.5Epiphanius of Salamis · 374-377 · Against both Sabellius and Arius.
- Panarion (Adversus Haereses), Haer. 1-64 62.4.5Epiphanius of Salamis · 374-377 · One name refutes Arius; “and” refutes Sabellius.
- Panarion (Adversus Haereses), Haer. 1-64 62.8.1Epiphanius of Salamis · 374-377 · The Son is called “true light,” refuting Arius.
- Panarion (Adversus Haereses), Haer. 1-64 62.8.5Epiphanius of Salamis · 374-377 · Sabellianism is set aside as a harmless-looking snake.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.1Epiphanius of Salamis · 374-377 · A sect called Origenists is introduced.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.2Epiphanius of Salamis · 374-377 · The origin of the name is uncertain.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.3Epiphanius of Salamis · 374-377 · The sect rejects marriage yet is licentious.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.4Epiphanius of Salamis · 374-377 · They are accused of practicing the sin of Onan.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.5Epiphanius of Salamis · 374-377 · Their practice is compared to Onan’s.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.6Epiphanius of Salamis · 374-377 · Their chastity is a pretense to avoid detection.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.7Epiphanius of Salamis · 374-377 · Others defile themselves by their own hands.
- Panarion (Adversus Haereses), Haer. 1-64 63.1.8Epiphanius of Salamis · 374-377 · They claim to protect their seed from demons.
- Panarion (Adversus Haereses), Haer. 1-64 63.2.1Epiphanius of Salamis · 374-377 · They use the Acts of Andrew and boast of their practice.
- Panarion (Adversus Haereses), Haer. 1-64 63.2.2Epiphanius of Salamis · 374-377 · They accuse church members with spiritual companions of the same.
- Panarion (Adversus Haereses), Haer. 1-64 63.3.1Epiphanius of Salamis · 374-377 · Their practice is diabolical.
- Panarion (Adversus Haereses), Haer. 1-64 63.3.4Epiphanius of Salamis · 374-377 · Their teaching is demonic.
- Panarion (Adversus Haereses), Haer. 1-64 63.4.7Epiphanius of Salamis · 374-377 · Their practice comes from demons.
- Panarion (Adversus Haereses), Haer. 1-64 63.4.8Epiphanius of Salamis · 374-377 · The sect is crushed like a viper.
- Panarion (Adversus Haereses), Haer. 1-64 64.1.1Epiphanius of Salamis · 374-377 · Origen, son of the martyr Leonides, is introduced.
- Panarion (Adversus Haereses), Haer. 1-64 64.3.9Epiphanius of Salamis · 374-377 · His wish to explain everything led him into error.
- Panarion (Adversus Haereses), Haer. 1-64 64.3.10Epiphanius of Salamis · 374-377 · These Origenists differ from the earlier sect.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.1Epiphanius of Salamis · 374-377 · Origenism is now found among monks.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.2Epiphanius of Salamis · 374-377 · Origen’s teaching gave pretexts to Arius.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.3Epiphanius of Salamis · 374-377 · Origen allegedly said the Son cannot see the Father.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.4Epiphanius of Salamis · 374-377 · Origen is charged with making the Son a creature.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.5Epiphanius of Salamis · 374-377 · Origen taught the pre-existence of souls.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.6Epiphanius of Salamis · 374-377 · He derived “body” and “soul” from binding and cooling.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.7Epiphanius of Salamis · 374-377 · He read Ps 119:67 of the soul’s fall.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.8Epiphanius of Salamis · 374-377 · He read Ps 116:7 of the soul’s return.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.9Epiphanius of Salamis · 374-377 · He said Adam lost the image and the coats of skin are bodies.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.10Epiphanius of Salamis · 374-377 · Origen is charged with wavering on the resurrection.
- Panarion (Adversus Haereses), Haer. 1-64 64.4.11Epiphanius of Salamis · 374-377 · He allegorized paradise and the waters.
- Panarion (Adversus Haereses), Haer. 1-64 64.5.2Epiphanius of Salamis · 374-377 · His later absurdities were great.
- Panarion (Adversus Haereses), Haer. 1-64 64.5.3Epiphanius of Salamis · 374-377 · Epiphanius will quote Origen on Psalm 1.
- Panarion (Adversus Haereses), Haer. 1-64 64.5.7Epiphanius of Salamis · 374-377 · His doctrines are most absurd.
- Panarion (Adversus Haereses), Haer. 1-64 64.5.11Epiphanius of Salamis · 374-377 · Origen is said to call the Son a creature.
- Panarion (Adversus Haereses), Haer. 1-64 64.8.1Epiphanius of Salamis · 374-377 · Epiphanius attacks the phrase “generated God.”
- Panarion (Adversus Haereses), Haer. 1-64 64.8.3Epiphanius of Salamis · 374-377 · In Origen “generated” means “created.”
- Panarion (Adversus Haereses), Haer. 1-64 64.11.1Epiphanius of Salamis · 374-377 · Epiphanius explains why he quoted Origen.
- Panarion (Adversus Haereses), Haer. 1-64 64.20.4Epiphanius of Salamis · 374-377 · Heretical sophists are like painters of ships.
- Panarion (Adversus Haereses), Haer. 1-64 64.46.14Epiphanius of Salamis · 374-377 · The Origenist reading of the psalm as souls falling from heaven.
- Panarion (Adversus Haereses), Haer. 1-64 64.47.8Epiphanius of Salamis · 374-377 · Origen interpreted the psalm by false opinions.
- Panarion (Adversus Haereses), Haer. 1-64 64.49.1Epiphanius of Salamis · 374-377 · The Origenists misread Romans 7 as the soul’s life before the body.
- Panarion (Adversus Haereses), Haer. 1-64 64.49.3Epiphanius of Salamis · 374-377 · Their error now appears as blasphemy.
- Panarion (Adversus Haereses), Haer. 1-64 64.49.4Epiphanius of Salamis · 374-377 · The Origenists contradict themselves about sinless disembodied souls.
- Panarion (Adversus Haereses), Haer. 1-64 64.50.2Epiphanius of Salamis · 374-377 · Rom 7:9 does not refer to the soul’s pre-bodily life.
- Panarion (Adversus Haereses), Haer. 1-64 64.54.11Epiphanius of Salamis · 374-377 · The Origenists make Paul contradict himself.
- Panarion (Adversus Haereses), Haer. 1-64 64.63.1Epiphanius of Salamis · 374-377 · Epiphanius concludes his extracts from Methodius.
- Panarion (Adversus Haereses), Haer. 1-64 64.63.4Epiphanius of Salamis · 374-377 · Epiphanius adds his own refutation.
- Panarion (Adversus Haereses), Haer. 1-64 64.63.5Epiphanius of Salamis · 374-377 · Origen’s claim that the “tunics of skin” are bodies.
- Panarion (Adversus Haereses), Haer. 1-64 64.63.6Epiphanius of Salamis · 374-377 · Origen follows the serpent that deceived Eve.
- Panarion (Adversus Haereses), Haer. 1-64 64.63.8Epiphanius of Salamis · 374-377 · Origen’s six thousand books were wasted effort.
- Panarion (Adversus Haereses), Haer. 1-64 64.65.5Epiphanius of Salamis · 374-377 · Origen’s reading of the tunics comes from Greek teaching.
- Panarion (Adversus Haereses), Haer. 1-64 64.65.23Epiphanius of Salamis · 374-377 · Heretics accuse the God of the law of envy.
- Panarion (Adversus Haereses), Haer. 1-64 64.65.28Epiphanius of Salamis · 374-377 · The tunics came long after the first bodies.
- Panarion (Adversus Haereses), Haer. 1-64 64.67.1Epiphanius of Salamis · 374-377 · Origen’s discussion of the resurrection on Psalm 1.
- Panarion (Adversus Haereses), Haer. 1-64 64.67.5Epiphanius of Salamis · 374-377 · Origen’s argument from bodily flux; Methodius refuted it.
- Panarion (Adversus Haereses), Haer. 1-64 64.70.1Epiphanius of Salamis · 374-377 · Epiphanius silences the confusion of heresy.
- Panarion (Adversus Haereses), Haer. 1-64 64.70.18Epiphanius of Salamis · 374-377 · Opponents of truth bring injustice on themselves.
- Panarion (Adversus Haereses), Haer. 1-64 64.70.19Epiphanius of Salamis · 374-377 · The heretic falls into his own pit.
- Panarion (Adversus Haereses), Haer. 1-64 64.71.14Epiphanius of Salamis · 374-377 · Christ confirmed the resurrection against unbelief.
- Panarion (Adversus Haereses), Haer. 1-64 64.71.24Epiphanius of Salamis · 374-377 · Epiphanius urges the Origenists to believe.
- Panarion (Adversus Haereses), Haer. 1-64 64.72.1Epiphanius of Salamis · 374-377 · Epiphanius concludes against Origen.
- Panarion (Adversus Haereses), Haer. 1-64 64.72.2Epiphanius of Salamis · 374-377 · Epiphanius moves on, citing Isaiah.
- Panarion (Adversus Haereses), Haer. 1-64 64.72.3Epiphanius of Salamis · 374-377 · The Panarion is an antidote to heresies.
- Panarion (Adversus Haereses), Haer. 1-64 64.72.4Epiphanius of Salamis · 374-377 · The Lord’s resurrection counters Origenist venom.
- Panarion (Adversus Haereses), Haer. 1-64 64.72.5Epiphanius of Salamis · 374-377 · Origen, harmed by pagan learning, harmed others.
- Panarion (Adversus Haereses), Haer. 1-64 64.72.9Epiphanius of Salamis · 374-377 · Origen, blinded by Greek education, poisoned his followers.
- On Paradise 28Ambrose · ca. 375-378 · Ambrose sets out three objections raised by Apelles about the tree of life, human perfection, and the fear of death.
- On Paradise 38Ambrose · ca. 375-378 · To those who reject the Old Testament because God commanded Adam knowing he would transgress, Ambrose answers that Christ likewise chose Judas, knowing he would betray him.
- On Paradise 40Ambrose · ca. 375-378 · Against heretics who distinguish the good God from a maker of sinful man, Ambrose shows that their own premises lead to contradiction.
- On Paradise 58Ambrose · ca. 375-378 · As a catechumen must test what heretical teachers such as Photinus, Arius and Sabellius read to him, so Scripture must be handled carefully; Adam and Eve should first have examined the tree.
- Apostolic Canon 31Anonymous · ca. 380 · A presbyter who sets up a rival altar without cause is deposed.
- Apostolic Canon 45Anonymous · ca. 380 · Clergy who pray with heretics are excommunicated; if they let them minister, deposed.
- Apostolic Canon 46Anonymous · ca. 380 · Clergy who accept heretical baptism or sacrifice are deposed.
- Apostolic Canon 47Anonymous · ca. 380 · True baptism is not repeated; baptism by the ungodly is no baptism.
- Apostolic Canon 51Anonymous · ca. 380 · Abstaining from marriage, meat or wine out of abhorrence of creation is condemned.
- Apostolic Canon 60Anonymous · ca. 380 · Reading spurious books of the ungodly in church brings deposition.
- Apostolic Canon 65Anonymous · ca. 380 · Praying in a synagogue or heretical assembly is forbidden.
- Apostolic Canon 68Anonymous · ca. 380 · Ordination is not repeated, except for those ordained by heretics.
- Apostolic Constitutions 2.6.9Anonymous · ca. 380 · Ezekiel’s watchman is applied to the bishop, who must warn the people of judgment by the Gospel and teach them tirelessly, since many have not listened and have fallen into heresy.
- Apostolic Constitutions 2.21.2Anonymous · ca. 380 · Malicious accusers scatter the flock and must not be believed without discernment.
- Apostolic Constitutions 2.21.3Anonymous · ca. 380 · Those wrongly excommunicated fall prey to pagans and heretics, and the bishop is guilty of their ruin.
- Apostolic Constitutions 2.58.1Anonymous · ca. 380 · Visitors with letters of commendation are examined by the deacon and given their place.
- Apostolic Constitutions 2.61.1Anonymous · ca. 380 · Believers must never leave the church for pagan temples, synagogues or heretical assemblies.
- Apostolic Constitutions 2.62.4Anonymous · ca. 380 · Believers must avoid the festivals and games of pagans, Jews and heretics, going to fairs only for necessary purchases.
- Apostolic Constitutions 6.1.1Anonymous · ca. 380 · Bishops must flee heresies and schisms.
- Apostolic Constitutions 6.4.1Anonymous · ca. 380 · If schismatics were punished at once, heretics who blaspheme God's providence and creation will be punished more severely.
- Apostolic Constitutions 6.4.2Anonymous · ca. 380 · Those who originate false opinions lead the peoples to destruction.
- Apostolic Constitutions 6.4.3Anonymous · ca. 380 · The laity must keep away from those who teach against God's mind.
- Apostolic Constitutions 6.5.1Anonymous · ca. 380 · Heretics, who blaspheme God out of malice, are to be shunned.
- Apostolic Constitutions 6.5.5Anonymous · ca. 380 · The devil now attacks the church with persecutions and heresies, as he tempted Job.
- Apostolic Constitutions 6.6.1Anonymous · ca. 380 · There were heresies among the Jews too.
- Apostolic Constitutions 6.6.2Anonymous · ca. 380 · The Sadducees deny the resurrection.
- Apostolic Constitutions 6.6.3Anonymous · ca. 380 · The Pharisees ascribe sin to chance and fate.
- Apostolic Constitutions 6.6.4Anonymous · ca. 380 · The Masbothaeans deny providence and the soul's immortality.
- Apostolic Constitutions 6.6.5Anonymous · ca. 380 · The Hemerobaptists bathe and wash their vessels every day.
- Apostolic Constitutions 6.6.6Anonymous · ca. 380 · The Ebionites hold that Christ was a mere man, the son of Joseph and Mary.
- Apostolic Constitutions 6.6.8Anonymous · ca. 380 · The devil now works heresies and schisms in some who have gone out from the church.
- Apostolic Constitutions 6.7.1Anonymous · ca. 380 · The new heresies began with Simon the magician of Samaria.
- Apostolic Constitutions 6.7.2Anonymous · ca. 380 · Simon, baptized by Philip, tried to buy from the apostles the power to give the Spirit.
- Apostolic Constitutions 6.7.4Anonymous · ca. 380 · Peter rebuked Simon and called him to repentance.
- Apostolic Constitutions 6.8.1Anonymous · ca. 380 · The devil raised up false apostles: Cleobius, Simon, Dositheus, Cerinthus, Marcus, Menander, Basilides and Saturninus.
- Apostolic Constitutions 6.8.2Anonymous · ca. 380 · The heretics teach many gods, reject marriage or foods, or live in immorality.
- Apostolic Constitutions 6.9.1Anonymous · ca. 380 · Peter defeated Simon in debate at Caesarea and drove him to Italy.
- Apostolic Constitutions 6.9.2Anonymous · ca. 380 · In Rome Simon misled many and promised to fly in the theater.
- Apostolic Constitutions 6.9.4Anonymous · ca. 380 · At Peter's word the demons let Simon fall, and he broke his hip and feet.
- Apostolic Constitutions 6.9.6Anonymous · ca. 380 · The Simonian heresy took root in Rome.
- Apostolic Constitutions 6.10.1Anonymous · ca. 380 · The heretics deny the Creator, the Scriptures, providence, the resurrection and judgment.
- Apostolic Constitutions 6.10.2Anonymous · ca. 380 · Some heretics forbid marriage, meat and wine, or treat animals as rational souls.
- Apostolic Constitutions 6.10.3Anonymous · ca. 380 · Some heretics keep the Jewish law and hold Jesus a mere prophet; others teach immorality.
- Apostolic Constitutions 6.10.4Anonymous · ca. 380 · The libertine heretics are instruments of the devil.
- Apostolic Constitutions 6.12.1Anonymous · ca. 380 · When the Judaizing heresy threatened the church, the twelve and James met in Jerusalem.
- Apostolic Constitutions 6.12.2Anonymous · ca. 380 · Men from Judea taught the Gentile believers at Antioch that they must be circumcised to be saved.
- Apostolic Constitutions 6.13.2Anonymous · ca. 380 · The apostles warned the churches against those who fight Christ and Moses under their names.
- Apostolic Constitutions 6.13.3Anonymous · ca. 380 · Such men are the false christs and false prophets of whom the Lord warned.
- Apostolic Constitutions 6.15.1Anonymous · ca. 380 · There is one baptism, given by blameless priests in the name of the Trinity, not by heretics.
- Apostolic Constitutions 6.15.2Anonymous · ca. 380 · Heretical baptism is not to be accepted, nor true baptism repeated.
- Apostolic Constitutions 6.15.3Anonymous · ca. 380 · Heretical clergy are not priests, and their baptism defiles.
- Apostolic Constitutions 6.16.1Anonymous · ca. 380 · Books forged in the apostles' names are not to be accepted.
- Apostolic Constitutions 6.16.2Anonymous · ca. 380 · Simon's followers circulate poisonous books under apostolic names.
- Apostolic Constitutions 6.16.3Anonymous · ca. 380 · Apocryphal books under ancient names, like the heretics' books now, are hostile to the truth.
- Apostolic Constitutions 6.16.4Anonymous · ca. 380 · The faithful must flee the teaching of such books.
- Apostolic Constitutions 6.18.1Anonymous · ca. 380 · Penitents are received, catechumens baptized, and unrepentant heretics expelled and shunned.
- Apostolic Constitutions 6.18.2Anonymous · ca. 380 · Heretics corrupt the flock and only pretend to piety.
- Apostolic Constitutions 6.18.3Anonymous · ca. 380 · Heretics have blasphemed the Spirit and will not be forgiven.
- Apostolic Constitutions 6.18.4Anonymous · ca. 380 · Heretics blaspheme the Father, Son and Spirit and abuse the Scriptures.
- Apostolic Constitutions 6.18.5Anonymous · ca. 380 · The faithful must flee heretics, who ruin the church like foxes in a vineyard.
- Apostolic Constitutions 6.18.8Anonymous · ca. 380 · The faithful must avoid fellowship with heretics.
- Apostolic Constitutions 6.18.9Anonymous · ca. 380 · Heretics will multiply before the end; the apostles healed some and cast out the incurable.
- Apostolic Constitutions 6.20.1Anonymous · ca. 380 · The law proper is the Decalogue, given before the golden calf; the Simonians despise it.
- Apostolic Constitutions 6.25.1Anonymous · ca. 380 · Christians follow Christ and keep the Law and the Prophets through the gospel.
- Apostolic Constitutions 6.26.1Anonymous · ca. 380 · Heretics who reject the Law and Prophets deny Christ's birth, cross, resurrection and eternal generation.
- Apostolic Constitutions 6.26.2Anonymous · ca. 380 · Some heretics make Christ a mere man; others make him Father, Son and Paraclete at once.
- Apostolic Constitutions 6.26.3Anonymous · ca. 380 · Some heretics condemn marriage and food and deny the bodily resurrection.
- Apostolic Constitutions 7.28.2Anonymous · ca. 380 · A teacher of another doctrine may not give thanks.
- Apostolic Constitutions 7.28.3Anonymous · ca. 380 · Visitors are received after testing.
- Apostolic Constitutions 7.28.4Anonymous · ca. 380 · True teachers are to be supported; false teachers helped in need but not heeded or prayed with.
- Apostolic Constitutions 8.34.9Anonymous · ca. 380 · Places held by the ungodly are to be avoided; prayer with catechumens or heretics is forbidden.
- On the Christian Faith 1.1Ambrose · ca. 378–380 · Ambrose states the faith in one God against pagans, Jews, Sabellius, Photinus, and Arius, and argues from the baptismal formula and John 10:30 that the Trinity has one name, one nature, and one power.
- On the Christian Faith 1.5Ambrose · ca. 378–380 · Ambrose lists the Arian claims about the Son (unlike the Father, begun in time, created, not good, not true Son, not almighty, not one with the Father) and warns against their reliance on dialectic.
- On the Christian Faith 1.6Ambrose · ca. 378–380 · Ambrose proposes to answer the Arians from Scripture, names their divided leaders, and likens heresy to the Hydra and to Scylla, which the faithful must sail past.
- On the Christian Faith 1.8Ambrose · ca. 378–380 · Ambrose argues that the Son is everlasting from Isa 43:10 and from the fourfold “was” of John 1:1–2, which he finds to refute Arius, Sabellius, Photinus, Eunomius, and the Manichaeans.
- On the Christian Faith 1.15Ambrose · ca. 378–380 · Ambrose explains Acts 2:36 and Prov 8:22 (“The Lord created me”) as said of Christ’s humanity, prophesied as though already done, and reads Wisdom’s banquet in Prov 9 as fulfilled in the Gospel.
- On the Christian Faith 1.16Ambrose · ca. 378–380 · Ambrose argues that “begotten” and “created” differ, that Paul forbids serving the creature yet calls himself Christ’s servant, and that a creature cannot exist in the simple nature of God.
- On the Christian Faith 1.18Ambrose · ca. 378–380 · Ambrose quotes the Nicene Creed and its anathemas against the Arians, sees the cross and the name of Jesus in the number of the 318 bishops, and appeals to the Council of Ariminum.
- On the Christian Faith 1.19Ambrose · ca. 378–380 · Ambrose answers the anathematized Arian claims one by one: that there was when the Son was not, that he was not before he was born, that he is from nothing or from another substance, that he is a creature, and that he is changeable; he compares Arius’s death with that of Judas.
- On the Christian Faith 2.3Ambrose · ca. 378–380 · Ambrose argues that Christ cannot be counted among the so-called gods, since God is one and Father and Son are distinct but not divided in divinity.
- On the Christian Faith 2.5Ambrose · ca. 378–380 · Ambrose answers the objection that Christ doubted the Father’s power in Gethsemane: Christ is almighty, and he spoke and feared as man, showing the reality of his flesh against the Manichaeans, Valentinus, and Marcion.
- On the Christian Faith 2.13Ambrose · ca. 378–380 · Ambrose imagines the Arian, the Photinian, the Sabellian, and the Manichaean pleading before Christ the judge, each condemned by his own denial, and ends with his own plea for mercy.
- On the Christian Faith 2.15Ambrose · ca. 378–380 · Ambrose closes the second book: Peter’s confession is enough for faith, the Arians shut their ears like those who heard the Father’s voice as thunder, and Paul and John warn against such sowers of questions and antichrists.
- On the Christian Faith 2.16Ambrose · ca. 378–380 · Ambrose sends Gratian to war against the Goths, reading Ezekiel’s prophecy of Gog as a promise of victory, and prays that Christ will grant the catholic emperor triumph after the disasters he attributes to the Arian faithlessness of the Danube provinces.
- On the Christian Faith 3.6Ambrose · ca. 378–380 · Ambrose answers the Arian use of John 1:3–4 (“what was made in him”) by discussing its punctuation and showing that things are said to be “made in God” without belonging to his substance.
- On the Christian Faith 3.8Ambrose · ca. 378–380 · Ambrose reads Isa 9:6 (“a child is born, a Son is given to us”) as distinguishing Christ’s human birth from his eternal sonship, and as excluding Jews, Manichaeans, Marcionites, Photinians, Sabellians, and Arians.
- On the Christian Faith 3.15Ambrose · ca. 378–380 · Ambrose defends the Nicene word homoousios (“of one substance”) against the Arians, recalling that Eusebius of Nicomedia rejected it, explaining that it signifies distinction of persons and unity of nature, and urging fidelity to the faith sealed by confessors and martyrs.
- On the Christian Faith 3.16Ambrose · ca. 378–380 · Ambrose warns against Arian formulas that sound orthodox, such as “not a creature like the other creatures,” and insists that Christ be confessed as true God with the Father’s full divinity, seated at his right hand.
- On the Christian Faith 5.0Ambrose · ca. 378–380 · In the prologue to the fifth book Ambrose, as a steward of the five talents of faith, explains why he writes against the heretics despite the warnings against disputes, and introduces John 17:3.
- On the Christian Faith 5.1Ambrose · ca. 378–380 · Ambrose argues that John 17:3 (“you, the only true God, and Jesus Christ”) joins the Son to the Father, and that Christ, being neither a false god nor a god in name only, is true God, the same yesterday, today, and for ever.
- On the Christian Faith 5.8Ambrose · ca. 378–380 · Ambrose explains that Christ calls the Father “Lord” in respect of his servant form, uses Christ’s question about David’s son and Lord to refute several heresies, and refers texts about Christ as servant and being glorified to his incarnation.
- On the Christian Faith 5.13Ambrose · ca. 378–380 · Ambrose explains the Son’s future subjection to the Father (1 Cor 15:28) not as a subjection of his divinity, nor as his being absorbed into the Father, but as his subjection in his body, the Church, when all believers are subject to God.
- On the Christian Faith 5.19Ambrose · ca. 378–380 · Ambrose turns in prayer to the Father: no one may measure God or judge between the Father and the Son, and Arius, claiming to know God wholly, outdoes Paul in presumption and imitates the devil’s boast.
- PreambleAnonymous · ca. 378–382 (traditionally 382) · Preface: the Roman council adds anathemas concerning the Holy Spirit, because some had begun to say that the Spirit was made through the Son.
- Anathema 1Anonymous · ca. 378–382 (traditionally 382) · Anathema on those who do not confess the Holy Spirit to be of one power and substance with the Father and the Son.
- Anathema 2Anonymous · ca. 378–382 (traditionally 382) · Anathema on the Sabellians, who identify the Father with the Son.
- Anathema 3Anonymous · ca. 378–382 (traditionally 382) · Anathema on Arius and Eunomius, who call the Son and the Spirit creatures.
- Anathema 4Anonymous · ca. 378–382 (traditionally 382) · Anathema on the Macedonians, who are Arians under another name.
- Anathema 5Anonymous · ca. 378–382 (traditionally 382) · Anathema on Photinus, who holds that Christ exists only from Mary.
- Anathema 6Anonymous · ca. 378–382 (traditionally 382) · Anathema on those who teach two Sons, one eternal and one born of the Virgin.
- Anathema 7Anonymous · ca. 378–382 (traditionally 382) · Anathema on those who say the Word took the place of a human rational soul in Christ (the Apollinarian view).
- Anathema 8Anonymous · ca. 378–382 (traditionally 382) · Anathema on those who make the Word an expansion or contraction of the Father, without real substance and destined to end.
- Anathema 18Anonymous · ca. 378–382 (traditionally 382) · Anathema on whoever calls the Spirit a creature or made through the Son.
- Anathema 23Anonymous · ca. 378–382 (traditionally 382) · Whoever is orthodox about the Father and Son but not about the Spirit is a heretic.
- On the Soul and the Resurrection, Migne page 21Gregory of Nyssa · ca. 379–380 · Macrina answers that such arguments are those of the Stoics and Epicureans who opposed Paul at Athens; Epicurus, denying providence, thought life a bubble because he trusted only the senses.
- On the Soul and the Resurrection, Migne page 109Gregory of Nyssa · ca. 379–380 · Pagans and Christians agree the soul returns to a body of the world’s elements, but transmigration into animals and plants confuses all natures into one, which is absurd.
- On the Soul and the Resurrection, Migne page 111Gregory of Nyssa · ca. 379–380 · If souls passed into animals and plants, one could not reap, prune, or kindle a fire without fear of harming kin; and the related myth that pre-existent souls fall into bodies for their sins is equally untenable.
- On the Soul and the Resurrection, Migne page 113Gregory of Nyssa · ca. 379–380 · The doctrine of a cycle of falls and ascents is self-contradictory: it makes heaven the source of vice and the life of plants a purification, and leaves the soul forever unstable.
- On the Soul and the Resurrection, Migne page 115Gregory of Nyssa · ca. 379–380 · The transmigration doctrine confuses changeless heaven with passion and makes the world’s very existence begin from vice, since every birth would require a soul to fall by sin.
- On the Soul and the Resurrection, Migne page 117Gregory of Nyssa · ca. 379–380 · Linking souls’ falls to matings, plantings, and births is absurd, leaves souls homeless if people stay unmarried, and makes life begin by chance and evil, which denies providence.
- On the Soul and the Resurrection, Migne page 123Gregory of Nyssa · ca. 379–380 · Macrina leaves aside how creation happened, saying only that God’s will becomes reality at once; bodies are a concurrence of qualities that are themselves intelligible, so an intellectual God can produce them.
- On the Making of Man 6Gregory of Nyssa · 379 · Just as one human mind works through many senses, God is not divided by his many powers; and since the three persons make one image, they cannot be unlike in nature, as the Anomoeans claim.
- On the Making of Man 23Gregory of Nyssa · 379 · Whoever accepts that the world had a beginning must accept its end; just as we believe by faith that God made matter, against those who make matter eternal, we believe he will bring the world to its appointed end.
- On the Making of Man 28Gregory of Nyssa · 379 · Gregory rejects both the pre-existence of souls (taught in On First Principles, which leads logically to absurd transmigration) and the view that the soul was created after the body.
- 8.5Asterius of Amasea · ca. 380-410 · Asterius sets Peter's walking on the water above the miracles of Moses and Joshua, expounds his confession “You are the Christ, the Son of the living God” as covering both Christ's eternal Godhead and his incarnation, and contrasts its simplicity with the arguments of Arius and Eunomius.
- 10.3Asterius of Amasea · ca. 380-410 · Asterius explains that the martyrs conquer by suffering and become helpers of mankind, answers pagans and Eunomians that Christians honour but do not worship the martyrs, and turns the charge back on pagans who worship dead men as gods.
- 10.4Asterius of Amasea · ca. 380-410 · Asterius rebukes the Eunomians, who dishonour the martyrs and avoid their shrines, reminds them that Christ, Stephen and the apostles are martyrs, and argues from Elisha's bones and Elijah's mantle that God works wonders through the saints after their death.
- 10.6Asterius of Amasea · ca. 380-410 · Asterius cites Solomon, spared for David's sake, then denounces the Eunomians for despising the martyrs' shrines despite the demons' confessions and the healings that happen there, and prays for their return to unity.
- 12.4Asterius of Amasea · ca. 380-410 · Asterius describes the angels' joy and the devil's defeat at Stephen's death, foresees Paul's conversion, and explains that the vision of the Father and the Son as distinct persons was given to guard against the confusion of the hypostases, the Spirit being present earlier in the narrative.
- 20.1Asterius of Amasea · ca. 380-410 · Asterius presents David's prayer in Psalm 6 as the plea of a repentant sinner, explains the title “for the eighth” as circumcision and resurrection, and urges parents to baptize infants at once, as circumcision was given on the eighth day.
- 21.4Asterius of Amasea · ca. 380-410 · Asterius compares David's plight under Absalom with Moses' in the desert, and explains the persecutors from whom he asks to be saved as not only enemies but the spirits of fornication, adultery, injustice, greed and other sins.
- Canon 1Anonymous · 380 · Women are not to attend the reading meetings of men not their own or hold their own teaching meetings, as the Apostle commands.
- Canon 2Anonymous · 380 · No one is to fast on Sunday, or during Lent to stay away from church in secret retreats or private meetings.
- Canon 4Anonymous · 380 · From 17 December to Epiphany (6 January) no one may withdraw from church to houses, estates or mountains or go barefoot.
- On the Trinity 0Faustinus · ca. 380–384 · Faustinus writes at the request of the empress, who asked how to answer the Arians' proof texts; he will first set out what the Arians really believe.
- On the Trinity 1Faustinus · ca. 380–384 · Faustinus sets out the Arian position and refutes it from John 1, Philippians 2, Colossians 1, Genesis 1, and 'I and the Father are one,' arguing that the Son is eternal, equal, and of one substance and will with the Father.
- On the Trinity 2Faustinus · ca. 380–384 · Against the claim that God made the Son from nothing, Faustinus cites the Father's voice at the baptism and transfiguration, Peter's confession, John's 'only-begotten' texts, God's gift of his Son compared with Abraham's offering of Isaac, and Psalm 110:3, 'from the womb I begot you.'
- On the Trinity 3Faustinus · ca. 380–384 · Faustinus proves the Son almighty and unchangeable from Zechariah, Revelation, Wisdom, the Psalms, and Isaiah, and explains Christ's weaknesses as belonging to the human nature he assumed.
- On the Trinity 4Faustinus · ca. 380–384 · 'The Father is greater than I' refers to the Son's emptying of himself in the form of a servant, or, as some catholics hold, to the Father's being the source of the Son, not to any inequality of deity.
- On the Trinity 5Faustinus · ca. 380–384 · Acts 2:36, 'God made him Lord and Christ,' refers to Jesus according to the flesh, who became Lord of those who serve him and Christ, King and Priest, by the anointing of the Spirit, not to the making of the Word's substance.
- On the Trinity 6Faustinus · ca. 380–384 · Proverbs 8:22, 'the Lord created me,' does not make Wisdom (Christ) a creature: Wisdom was begotten before it was 'created' for God's works, and 'created' can mean being made something for others, as God is 'made' our refuge.
- On the Trinity 7Faustinus · ca. 380–384 · Faustinus briefly confesses the Holy Spirit as truly holy, of the same substance with the Father and the Son, not a creature, and explains his refusal of communion with heretics and those who compromised the faith.
- Theological Oration 1 (Or. 27), Against the Eunomians 2Gregory of Nazianzus · 380 · Because the debaters have turned the faith into a public contest, Gregory asks them to listen patiently to a word of correction.
- Theological Oration 1 (Or. 27), Against the Eunomians 6Gregory of Nazianzus · 380 · Public quarrels about the begetting of the Son hand pagan critics weapons and serve their own immoral gods.
- Theological Oration 1 (Or. 27), Against the Eunomians 9Gregory of Nazianzus · 380 · Gregory mocks the self-made theologians and sends their love of argument to pagan philosophy and to open questions where error is harmless.
- Theological Oration 3 (Or. 29), On the Son 1Gregory of Nazianzus · 380 · Gregory turns from criticizing his opponents to setting out the orthodox doctrine of God, promising brevity.
- Theological Oration 3 (Or. 29), On the Son 5Gregory of Nazianzus · 380 · God is Father eternally and in the proper sense; biblical tenses show that “he begot” need not imply a temporal beginning.
- Theological Oration 3 (Or. 29), On the Son 6Gregory of Nazianzus · 380 · Gregory turns the Eunomian dilemma about the Father begetting “willingly or unwillingly” back on its authors.
- Theological Oration 3 (Or. 29), On the Son 7Gregory of Nazianzus · 380 · Applied to the Father’s own existence, the Eunomian question about will proves absurd.
- Theological Oration 3 (Or. 29), On the Son 9Gregory of Nazianzus · 380 · The question whether the Father begot a Son who already existed or did not is as meaningless as the liar paradox or asking whether time is in time.
- Theological Oration 3 (Or. 29), On the Son 10Gregory of Nazianzus · 380 · If “unbegotten” were God’s substance, the begotten Son could not be God; but unbegotten and begotten are properties within one and the same nature.
- Theological Oration 3 (Or. 29), On the Son 11Gregory of Nazianzus · 380 · Being unbegotten is a property of the Father, not the divine substance; the Son, begotten of the Father, is equally God.
- Theological Oration 3 (Or. 29), On the Son 12Gregory of Nazianzus · 380 · Being unbegotten and being God are not the same, or the Eunomian logic would make the Son’s substance older than the Father’s.
- Theological Oration 3 (Or. 29), On the Son 13Gregory of Nazianzus · 380 · Gregory refutes the argument that the Son’s begetting must have begun or be unfinished, and insists that God has one substance and name, properly shared by the Son.
- Theological Oration 3 (Or. 29), On the Son 14Gregory of Nazianzus · 380 · The Eunomian appeal to equivocal names, like the land dog and sea dog, fails because it is meant to make the Son unequal to the Father.
- Theological Oration 3 (Or. 29), On the Son 15Gregory of Nazianzus · 380 · The Father is greater as the Son’s cause, but the Eunomians fallaciously conclude that he is greater in nature.
- Theological Oration 3 (Or. 29), On the Son 16Gregory of Nazianzus · 380 · “Father” names neither a substance nor an activity but a relation, which implies that the Son shares the Father’s nature.
- Theological Oration 3 (Or. 29), On the Son 18Gregory of Nazianzus · 380 · The lowly biblical statements about Christ refer to his human nature assumed for our salvation, the lofty ones to his Godhead.
- Theological Oration 3 (Or. 29), On the Son 21Gregory of Nazianzus · 380 · Gregory closes by urging his opponents to put faith before argument, and prays that they may become true believers while the Church keeps the Trinity safe.
- Theological Oration 4 (Or. 30), On the Son 1Gregory of Nazianzus · 380 · Gregory announces that he will answer, one by one, the biblical texts the Eunomians use against the Son’s Godhead.
- Theological Oration 4 (Or. 30), On the Son 2Gregory of Nazianzus · 380 · Prov 8:22, “The Lord created me,” refers to Christ’s humanity, which has a cause, our salvation; “he begets me” refers to his uncaused Godhead.
- Theological Oration 4 (Or. 30), On the Son 6Gregory of Nazianzus · 380 · Christ’s learning obedience and his prayers belong to his servant form and are for our sake; “God all in all” describes our final perfection, not the Son’s absorption into the Father.
- Theological Oration 4 (Or. 30), On the Son 7Gregory of Nazianzus · 380 · The Father is “greater” as the Son’s cause, while the Son is equal to him in nature.
- Theological Oration 4 (Or. 30), On the Son 8Gregory of Nazianzus · 380 · The Father is “God” of Christ’s humanity and “Father” of the divine Word; confusing these names leads the heretics astray.
- Theological Oration 4 (Or. 30), On the Son 13Gregory of Nazianzus · 380 · “The only true God” and “no one is good but God” exclude false gods and address a questioner, not the Son; otherwise similar texts would exclude the Father.
- Theological Oration 5 (Or. 31), On the Holy Spirit 1Gregory of Nazianzus · 380 · Having defended the Son, Gregory turns to those who reject the Holy Spirit’s Godhead as unscriptural.
- Theological Oration 5 (Or. 31), On the Holy Spirit 5Gregory of Nazianzus · 380 · Gregory surveys opinions on the Spirit, from the Sadducees and Greek philosophers to Christians who call him an activity, a creature, or an undefined power.
- Theological Oration 5 (Or. 31), On the Holy Spirit 6Gregory of Nazianzus · 380 · The Spirit is not an accident or activity but a being who acts; and since we believe in him, he is not a creature but God.
- Theological Oration 5 (Or. 31), On the Holy Spirit 7Gregory of Nazianzus · 380 · Gregory rejects the Eunomian dilemma that the Spirit must be either unbegotten, a second son, or a grandson, and warns against applying bodily kinship terms to God.
- Theological Oration 5 (Or. 31), On the Holy Spirit 8Gregory of Nazianzus · 380 · The Spirit “proceeds” from the Father: neither unbegotten nor begotten, and therefore neither creature nor son, but God.
- Theological Oration 5 (Or. 31), On the Holy Spirit 9Gregory of Nazianzus · 380 · Unbegottenness, begetting, and procession distinguish Father, Son, and Spirit as three persons in one divine nature, against both Sabellius and the Arians.
- Theological Oration 5 (Or. 31), On the Holy Spirit 12Gregory of Nazianzus · 380 · Worship in the Spirit is worship of the Spirit, since to worship one of the three is to worship all three; and the Spirit was not made through the Son.
- Theological Oration 5 (Or. 31), On the Holy Spirit 13Gregory of Nazianzus · 380 · To the charge that three who are God make three Gods, Gregory replies first to those who worship the Son: their defence against “ditheism” answers the charge of “tritheism.”
- Theological Oration 5 (Or. 31), On the Holy Spirit 17Gregory of Nazianzus · 380 · The Eunomian argument that only things of one substance are counted together would save them from tritheism only by denying the Son and Spirit’s Godhead.
- Theological Oration 5 (Or. 31), On the Holy Spirit 18Gregory of Nazianzus · 380 · Number indicates quantity, not nature: Scripture counts together things of different natures and counts singly things of the same nature.
- Theological Oration 5 (Or. 31), On the Holy Spirit 19Gregory of Nazianzus · 380 · Using 1 John 5:8 and common equivocal names, Gregory shows that the Eunomian rules about counting and names prove nothing about substance.
- Theological Oration 5 (Or. 31), On the Holy Spirit 20Gregory of Nazianzus · 380 · The order in which the three are named, the titles “God” and “Lord,” and the prepositions “from,” “through,” and “in” do not show inequality of nature.
- Theological Oration 5 (Or. 31), On the Holy Spirit 21Gregory of Nazianzus · 380 · Gregory replies to the charge that the Spirit’s Godhead is unscriptural by first discussing how Scripture uses things and names.
- Theological Oration 5 (Or. 31), On the Holy Spirit 23Gregory of Nazianzus · 380 · The Eunomians’ own key terms, “unbegotten” and “without beginning,” are not in Scripture by name but are inferred from it, as is the Spirit’s Godhead.
- Theological Oration 5 (Or. 31), On the Holy Spirit 24Gregory of Nazianzus · 380 · Scripture implies truths it does not state in so many words; Gregory will now explain why the Spirit’s Godhead was revealed gradually.
- Theological Oration 5 (Or. 31), On the Holy Spirit 30Gregory of Nazianzus · 380 · Scripture’s teaching on blasphemy against the Spirit and on Ananias and Sapphira shows that the Spirit is God; lowlier expressions refer him to the Father as source.
- On the Lord's Prayer 1159Gregory of Nyssa · ca. 380–394 · The Spirit who cleanses from sin and Christ who made purification for sins have one activity and therefore one nature with the Father; against the Pneumatomachians, Gregory argues that the Spirit’s “coming” and cleansing do not make him inferior, since the Father too “comes” and forgives sins.
- To Simplicius on Faith, part 1Gregory of Nyssa · ca. 380–394 · Against those who say the Son once was not and is created, Gregory argues from the commands against a "new" or "foreign" god that such a Son could not be worshipped, and explains "The Lord created me" (Prov 8:22) of the humanity the Word became for our sake.
- To Simplicius on Faith, part 3Gregory of Nyssa · ca. 380–394 · Being unbegotten or begotten makes no difference of nature, as Adam and Abel are both human; the Holy Spirit too is uncreated, giving what creation receives and sharing every divine name except Father and Son; Amos 4:13 speaks not of the Holy Spirit but of the spirit God creates in believers through the "thunder" of the gospel.
- Homily 9.1Maximus of Turin · ca. 400-465 · Celebrating Christmas, the preacher defends the virgin birth against a recently condemned heretic who equated marriage with virginity, arguing from God's power in creating Adam and Eve and in other miracles.
- Homily 45.2Maximus of Turin · ca. 400-465 · Psalm 22 is read as spoken by Christ: his cry of abandonment, the worm born without seed as a figure of his virgin birth, and the divided garments and seamless tunic as the Scriptures divided by heretics and Christ's heavenly wisdom.
- Homily 47.1Maximus of Turin · ca. 400-465 · Susanna's trial and Christ's are compared in charge, accusers, and place; Judas, unlike Susanna's accusers, condemned himself, as the heretic does who separates himself from the Church and denies Christ's divinity.
- Homily 60.1Maximus of Turin · ca. 400-465 · Christ's flesh flowered again in the garden tomb and bore fruit at his ascension; like an eagle he carried captive humanity to heaven and, as a victor, gave the gift of the Spirit and of tongues.
- Homily 77.1Maximus of Turin · ca. 400-465 · Celebrating a bishop who withstood the Arians, the preacher expounds “I and the Father are one” and “He who sees me sees the Father”: the Son is distinct in person but one in substance with the Father, and both God and man.
- Homily 83.1Maximus of Turin · ca. 400-465 · The creed, like the password of Judges 12, distinguishes the faithful from heretics; the preacher explains each article in turn: God the Father, the only Son, the virgin birth, the cross, burial, resurrection, ascension, session, judgment, the Spirit, the Church, forgiveness, and the resurrection of the flesh.
- Homily 87.1Maximus of Turin · ca. 400-465 · Prayer, fasting and almsgiving are the true defences of a city threatened by barbarians; heretics are like foxes that lie in wait for the Church's chicks.
- Homily 104.1Maximus of Turin · ca. 400-465 · Christ came to give eternal, not temporal, goods; Christians must guard their faith against heretics now active in the region, whose presbyters sell forgiveness for money instead of requiring repentance.
- Homily 115.1Maximus of Turin · ca. 400-465 · Christ rejected the man who boasted he would follow him anywhere, comparing him to a fox, and chose the silent man who left his dead father; foxes are also deceitful Christians, thieves and heretics who lie in wait for the Church.
- Homily 115.2Maximus of Turin · ca. 400-465 · The conclusion: beware of the 'foxes' of false doctrine, like Samson's foxes that burned the fields, and be simple as doves and wise as serpents.
- Sermon 83.2Maximus of Turin · ca. 400-465 · Eusebius of Vercelli, exiled to Scythopolis and imprisoned by Arians in a tiny cell, is compared with the Maccabean martyrs: they died for the law, he suffered for the true Godhead against heresy; both are honoured together.
- Sermon 107.1Maximus of Turin · ca. 400-465 · The feeding of the four thousand shows Christ's two workings, human compassion and divine power, against the error of Eutyches; the crowd from far away is the Gentiles, who come to Christ by faith rather than the law.
- Sermon 114.1Maximus of Turin · ca. 400-465 · Christians must become like children in innocence and humility, following God their Father and the Church their mother; the millstone of Matt 18:6 is read of heretics, of Gentiles in the toil of error, and of the dispersed Jewish people.
- Chapter 4Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas teaches that Christ, born of the Virgin as Isaiah foretold, is truly incarnate (against those who make his body a phantom) and is both man and God, as his works show.
- Chapter 5Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas explains the passion: Christ suffered in the flesh, not in his divinity, for our sins, under Pontius Pilate, whose name fixes the time against heretics who speak of other christs.
- Chapter 9Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas tells candidates how to answer pagans, Jews and heretics who deny the one Father, the Son’s divinity or the Spirit’s glory: hold to the baptismal profession of the Trinity.
- Chapter 10Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas explains the church as the one communion of all the saints and angels, distinct from heretical churches, then the forgiveness of sins in baptism, the resurrection of the flesh and eternal life.
- Chapter 11Nicetas, bishop of Remesiana · ca. 380–414 · Against heretics who deny bodily resurrection, Nicetas cites Isaiah, Christ and Paul; the soul awaits judgment in light or darkness until the resurrection, when the righteous will shine and the wicked go into darkness.
- Chapter 1Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas opens by warning, with Paul, against curious questions that try to measure God instead of adoring him.
- Chapter 2Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas passes over Sabellius, who confused the Father with the Son and Spirit, and Photinus, who made Christ a mere man, both already condemned.
- Chapter 3Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas explains that Arius, prying into how God begets, denied both Father and Son, and that Nicaea confessed the Son born from the Father’s substance, “of one substance with the Father.”
- Chapter 1Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas turns to the Holy Spirit, whom many, misled by their teachers, think a creature, and promises an account from the Scriptures alone.
- Chapter 2Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas says that Nicaea simply confessed the Holy Spirit, and describes the dilemma (born or unborn?) by which the Macedonians try to force the conclusion that the Spirit is a creature.
- Chapter 3Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas answers that Christ said only that the Spirit “proceeds from the Father,” and that John 1:3, spoken by the Spirit himself, concerns creatures, not the Spirit.
- Chapter 4Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas argues from Col 1:16, Ps 119:91 and Paul’s calling the Spirit “Lord” and “Spirit of adoption” that the Spirit is not among created and serving things but is Lord and free.
- Chapter 7Nicetas, bishop of Remesiana · ca. 380–414 · Nicetas argues that if the Spirit renews man in baptism he also created him, citing Psalm 33:6, where the Lord, his Word and his Spirit appear together.
- Book of Heresies 0.1Philastrius of Brescia · ca. 380s · Philastrius opens his catalogue of heresies by comparing the devil to the prophet's partridge.
- Book of Heresies 0.4Philastrius of Brescia · ca. 380s · The nations turning from idols to Christ fulfil the psalm, and the list of heresies begins.
- Book of Heresies 1.1Philastrius of Brescia · ca. 380s · The Ophites worship the serpent as the bringer of knowledge.
- Book of Heresies 1.2Philastrius of Brescia · ca. 380s · The Ophites hold that the serpent was cast from the first heaven and will return.
- Book of Heresies 2.1Philastrius of Brescia · ca. 380s · The Cainites praise Cain.
- Book of Heresies 2.2Philastrius of Brescia · ca. 380s · The Cainites say Cain came from a stronger power than Abel and so prevailed.
- Book of Heresies 3.1Philastrius of Brescia · ca. 380s · The Sethians venerate Seth and speak of a female heavenly power.
- Book of Heresies 3.2Philastrius of Brescia · ca. 380s · The Sethians say the heavenly mother placed great power in Seth.
- Book of Heresies 3.3Philastrius of Brescia · ca. 380s · Some Sethians identify Seth with Christ.
- Book of Heresies 4.1Philastrius of Brescia · ca. 380s · Dositheus taught living by the flesh and denied the resurrection.
- Book of Heresies 4.2Philastrius of Brescia · ca. 380s · Dositheus denied the Spirit, angels and the judgment.
- Book of Heresies 5.1Philastrius of Brescia · ca. 380s · The Sadducees, named after Saddoc, a disciple of Dositheus, live by the flesh alone.
- Book of Heresies 5.2Philastrius of Brescia · ca. 380s · The Sadducees follow Epicurus rather than the law, and the Lord preached against them.
- Book of Heresies 6.1Philastrius of Brescia · ca. 380s · The Pharisees accept the resurrection but expect Christ as a mere man.
- Book of Heresies 6.2Philastrius of Brescia · ca. 380s · The Pharisees reject the gospels.
- Book of Heresies 7.1Philastrius of Brescia · ca. 380s · The Samaritans accept only part of the law and deny the resurrection and judgment.
- Book of Heresies 7.2Philastrius of Brescia · ca. 380s · The Samaritans deny the soul's immortality and are like the senseless cattle of the psalm.
- Book of Heresies 8.1Philastrius of Brescia · ca. 380s · The Nazoreans hold that justification lies in carnal observance.
- Book of Heresies 8.2Philastrius of Brescia · ca. 380s · The Nazoreans grow their hair after Samson, whom the pagans imitated in Hercules.
- Book of Heresies 9.1Philastrius of Brescia · ca. 380s · The Essenes live like monks.
- Book of Heresies 9.2Philastrius of Brescia · ca. 380s · The Essenes do good works but expect Christ only as a prophet.
- Book of Heresies 10.1Philastrius of Brescia · ca. 380s · The sun-worshippers do not know that the sun serves God's command.
- Book of Heresies 10.2Philastrius of Brescia · ca. 380s · Hermes Trismegistus taught sun-worship, which the Jews practised according to Ezekiel.
- Book of Heresies 11.1Philastrius of Brescia · ca. 380s · Some worship the frogs of the Egyptian plague.
- Book of Heresies 11.2Philastrius of Brescia · ca. 380s · The frog-worshippers think they appease God's wrath.
- Book of Heresies 12.1Philastrius of Brescia · ca. 380s · The mouse-worshippers derive their cult from the Philistines' golden mice.
- Book of Heresies 12.2Philastrius of Brescia · ca. 380s · The mouse-worshippers accept the law but do not see the folly of their cult.
- Book of Heresies 13.1Philastrius of Brescia · ca. 380s · Some worship the fly-god of Ekron, consulted by the sick king.
- Book of Heresies 13.2Philastrius of Brescia · ca. 380s · Elijah foretold the king's death for seeking help from the fly-god.
- Book of Heresies 14.1Philastrius of Brescia · ca. 380s · The Troglodytes worshipped idols in caves, as Ezekiel saw.
- Book of Heresies 15.1Philastrius of Brescia · ca. 380s · Some Jews worshipped the Queen of Heaven, called Caelestis in Africa.
- Book of Heresies 15.2Philastrius of Brescia · ca. 380s · Jeremiah wrote Lamentations because of the people's worship of the Queen of Heaven.
- Book of Heresies 16.1Philastrius of Brescia · ca. 380s · Baal-worship under Ahab and Jezebel drew Elijah's rebuke.
- Book of Heresies 16.2Philastrius of Brescia · ca. 380s · Elijah called the people to choose between God and Baal.
- Book of Heresies 17.1Philastrius of Brescia · ca. 380s · Some worshipped Astarte and Chemosh, bringing captivity on Israel.
- Book of Heresies 17.2Philastrius of Brescia · ca. 380s · Almost all the kings except a few allowed idolatry.
- Book of Heresies 18.1Philastrius of Brescia · ca. 380s · Stephen rebuked the Jews for the worship of Moloch and Rephan.
- Book of Heresies 18.2Philastrius of Brescia · ca. 380s · The Lord threatened exile for this idolatry.
- Book of Heresies 19.1Philastrius of Brescia · ca. 380s · Some sacrificed their children to demons at Topheth.
- Book of Heresies 19.2Philastrius of Brescia · ca. 380s · The prophet condemns child sacrifice at Topheth.
- Book of Heresies 20.1Philastrius of Brescia · ca. 380s · The well-worshippers ignore God, the fountain of living water.
- Book of Heresies 20.2Philastrius of Brescia · ca. 380s · Christ's living water, the grace of baptism, fulfils the prophecy.
- Book of Heresies 21.1Philastrius of Brescia · ca. 380s · Some Jews sacrificed to Moses's bronze serpent until Hezekiah.
- Book of Heresies 21.2Philastrius of Brescia · ca. 380s · The bronze serpent became an object of worship, along with engraved amulets.
- Book of Heresies 21.3Philastrius of Brescia · ca. 380s · They used charms and amulets that the law forbade.
- Book of Heresies 21.4Philastrius of Brescia · ca. 380s · Hezekiah destroyed the bronze serpent and was delivered from the Assyrians.
- Book of Heresies 22.1Philastrius of Brescia · ca. 380s · Ezekiel saw seventy elders worshipping in a cave.
- Book of Heresies 22.2Philastrius of Brescia · ca. 380s · The elders offered incense to carved images.
- Book of Heresies 23.1Philastrius of Brescia · ca. 380s · Ezekiel saw women mourning Tammuz.
- Book of Heresies 23.2Philastrius of Brescia · ca. 380s · The women worshipped Tammuz, whom Philastrius identifies with Moses's Pharaoh.
- Book of Heresies 24.1Philastrius of Brescia · ca. 380s · Some Jews worshipped the Baals as many gods and goddesses.
- Book of Heresies 24.2Philastrius of Brescia · ca. 380s · The Baalites take their name from King Belus and his descendants.
- Book of Heresies 24.3Philastrius of Brescia · ca. 380s · The Baalites were named like a family after their ancestor.
- Book of Heresies 24.4Philastrius of Brescia · ca. 380s · Israel was punished with captivity for worshipping Belus and his family.
- Book of Heresies 25.1Philastrius of Brescia · ca. 380s · Some say the idol Baal is named after Balaam.
- Book of Heresies 25.2Philastrius of Brescia · ca. 380s · Balaam became a false prophet and an idol was made of him.
- Book of Heresies 26.1Philastrius of Brescia · ca. 380s · Some believe the medium of Endor truly raised Samuel's soul.
- Book of Heresies 26.2Philastrius of Brescia · ca. 380s · An impious medium cannot raise a righteous soul; Saul, departing from God, was ruled by an unclean spirit.
- Book of Heresies 26.3Philastrius of Brescia · ca. 380s · Ahab believed false prophets rather than Micaiah, though given time to repent.
- Book of Heresies 26.4Philastrius of Brescia · ca. 380s · The lying spirit sent to Ahab shows how Satan disguises himself as an angel of light.
- Book of Heresies 26.5Philastrius of Brescia · ca. 380s · Demons deceive by appearances of truth, as Ahab was deceived.
- Book of Heresies 27.1Philastrius of Brescia · ca. 380s · Worship of Ashtaroth after Joshua led to captivity; such gods were deified kings.
- Book of Heresies 27.2Philastrius of Brescia · ca. 380s · This impiety came from the Canaanites, whom Moses was told to root out.
- Book of Heresies 28.1Philastrius of Brescia · ca. 380s · The Herodians expected Herod as the Christ.
- Book of Heresies 29.1Philastrius of Brescia · ca. 380s · Simon Magus, a Samaritan magician, claimed to be the highest power of God.
- Book of Heresies 29.2Philastrius of Brescia · ca. 380s · The Samaritans honour Simon as their founder.
- Book of Heresies 29.3Philastrius of Brescia · ca. 380s · Simon, baptized by the apostles, fell away and taught that he suffered only in appearance.
- Book of Heresies 29.4Philastrius of Brescia · ca. 380s · Simon taught that angels made the world.
- Book of Heresies 29.5Philastrius of Brescia · ca. 380s · Simon identified his Thought with Helen of Troy.
- Book of Heresies 29.6Philastrius of Brescia · ca. 380s · The world-making powers fought out of desire for Helen.
- Book of Heresies 29.7Philastrius of Brescia · ca. 380s · Helen awaited Simon to save her.
- Book of Heresies 29.8Philastrius of Brescia · ca. 380s · Simon allegorized the Trojan horse; his Helen was a prostitute from Tyre.
- Book of Heresies 29.9Philastrius of Brescia · ca. 380s · Simon was defeated by Peter at Rome and perished.
- Book of Heresies 30.1Philastrius of Brescia · ca. 380s · Menander followed Simon.
- Book of Heresies 31.1Philastrius of Brescia · ca. 380s · Saturnilus taught that angels made the world and planned to make man.
- Book of Heresies 31.2Philastrius of Brescia · ca. 380s · A light from above stirred the angels' desire and returned to heaven.
- Book of Heresies 31.3Philastrius of Brescia · ca. 380s · The angels made man after the light's image, but he was powerless.
- Book of Heresies 31.4Philastrius of Brescia · ca. 380s · The higher power sent a spark to give man life.
- Book of Heresies 31.5Philastrius of Brescia · ca. 380s · Only the spark is saved.
- Book of Heresies 31.6Philastrius of Brescia · ca. 380s · Saturnilus held that Christ only appeared to have flesh.
- Book of Heresies 32.1Philastrius of Brescia · ca. 380s · Basilides spoke from Scripture but violated Christian truth.
- Book of Heresies 32.2Philastrius of Brescia · ca. 380s · Basilides taught a chain of emanations from the unbegotten God.
- Book of Heresies 32.3Philastrius of Brescia · ca. 380s · Basilides taught that successive angels made 365 heavens.
- Book of Heresies 32.4Philastrius of Brescia · ca. 380s · Basilides called the God of the Jews an angel.
- Book of Heresies 32.5Philastrius of Brescia · ca. 380s · The God of the Jews, in Basilides' account, provoked the other angels.
- Book of Heresies 32.6Philastrius of Brescia · ca. 380s · Basilides taught that Simon of Cyrene suffered in Christ's place.
- Book of Heresies 32.7Philastrius of Brescia · ca. 380s · Basilides permitted vice and forbade martyrdom.
- Book of Heresies 32.8Philastrius of Brescia · ca. 380s · Basilides argued that one cannot confess a crucified Christ.
- Book of Heresies 33.1Philastrius of Brescia · ca. 380s · Nicolaus, one of the seven deacons, fell from sound doctrine.
- Book of Heresies 33.2Philastrius of Brescia · ca. 380s · The Gnostics, who venerate Barbelo, arose from Nicolaus.
- Book of Heresies 33.4Philastrius of Brescia · ca. 380s · The Nicolaitans taught that darkness begot the Aeons.
- Book of Heresies 33.5Philastrius of Brescia · ca. 380s · From a union with the power were born gods.
- Book of Heresies 33.6Philastrius of Brescia · ca. 380s · From her were born men, angels, demons and prophets.
- Book of Heresies 33.7Philastrius of Brescia · ca. 380s · Some claim a gospel of the consummation and visions.
- Book of Heresies 33.8Philastrius of Brescia · ca. 380s · Some Gnostics venerate Ialdabaoth or Caulacau.
- Book of Heresies 34.1Philastrius of Brescia · ca. 380s · Some praise Judas for betraying the Saviour.
- Book of Heresies 34.2Philastrius of Brescia · ca. 380s · They say Judas betrayed Christ so that he might suffer and save men.
- Book of Heresies 34.3Philastrius of Brescia · ca. 380s · The praise of Judas is accursed, since prophet, Lord and apostles condemned him.
- Book of Heresies 35.1Philastrius of Brescia · ca. 380s · Carpocras taught that lower powers made the visible world.
- Book of Heresies 35.2Philastrius of Brescia · ca. 380s · Carpocras held that Christ was Joseph's son.
- Book of Heresies 35.3Philastrius of Brescia · ca. 380s · Carpocras praised Christ only for his upright life.
- Book of Heresies 35.4Philastrius of Brescia · ca. 380s · Carpocratians deny the salvation of the flesh.
- Book of Heresies 36.1Philastrius of Brescia · ca. 380s · Cerinthus followed Carpocras but partly accepted the law.
- Book of Heresies 36.2Philastrius of Brescia · ca. 380s · Cerinthus taught circumcision and denied that Christ had yet risen.
- Book of Heresies 36.3Philastrius of Brescia · ca. 380s · Cerinthus rejected Paul, Acts and three gospels.
- Book of Heresies 36.4Philastrius of Brescia · ca. 380s · Cerinthus caused the circumcision dispute settled in Acts.
- Book of Heresies 36.5Philastrius of Brescia · ca. 380s · The apostles freed gentile believers from circumcision.
- Book of Heresies 37.1Philastrius of Brescia · ca. 380s · Ebion held that Christ was Joseph's son and not divine.
- Book of Heresies 37.2Philastrius of Brescia · ca. 380s · Ebion made Christ a mere prophet, against Scripture.
- Book of Heresies 38.1Philastrius of Brescia · ca. 380s · Valentinus, more Pythagorean than Christian, taught a doctrine of numbers.
- Book of Heresies 38.2Philastrius of Brescia · ca. 380s · Valentinus fell into error in Cyprus.
- Book of Heresies 38.3Philastrius of Brescia · ca. 380s · Valentinus taught the first pairs of Aeons.
- Book of Heresies 38.4Philastrius of Brescia · ca. 380s · Valentinus counted thirty Aeons.
- Book of Heresies 38.5Philastrius of Brescia · ca. 380s · Valentinus said Christ was sent by the Depth.
- Book of Heresies 38.6Philastrius of Brescia · ca. 380s · Valentinus said Christ's flesh came from heaven and passed through Mary like water.
- Book of Heresies 39.1Philastrius of Brescia · ca. 380s · Ptolemy, a Valentinian, taught further Aeons.
- Book of Heresies 40.1Philastrius of Brescia · ca. 380s · Secundus taught infinite Aeons and a phantom Christ.
- Book of Heresies 41.1Philastrius of Brescia · ca. 380s · Heracleon taught a generation of many principles.
- Book of Heresies 42.1Philastrius of Brescia · ca. 380s · Marcus devised a system of letters and numbers.
- Book of Heresies 42.2Philastrius of Brescia · ca. 380s · Marcus taught that the Christ descended on Jesus as a dove.
- Book of Heresies 42.3Philastrius of Brescia · ca. 380s · Marcus held that Christ suffered only in appearance.
- Book of Heresies 43.1Philastrius of Brescia · ca. 380s · Colorbasus placed human life under letters and the stars.
- Book of Heresies 44.1Philastrius of Brescia · ca. 380s · Cerdon taught a good god and an evil god.
- Book of Heresies 44.2Philastrius of Brescia · ca. 380s · Cerdon held that Christ was only a shadow.
- Book of Heresies 45.1Philastrius of Brescia · ca. 380s · Marcion came to Rome and questioned the presbyters.
- Book of Heresies 45.2Philastrius of Brescia · ca. 380s · Marcion appealed to the sayings about new wine and good and bad trees.
- Book of Heresies 45.3Philastrius of Brescia · ca. 380s · Marcion rejected the presbyters' interpretation and taught two gods.
- Book of Heresies 45.4Philastrius of Brescia · ca. 380s · Marcion denied Christ's true flesh.
- Book of Heresies 45.5Philastrius of Brescia · ca. 380s · Marcion accepted only Luke's gospel.
- Book of Heresies 45.6Philastrius of Brescia · ca. 380s · Marcion kept only passages about Christ as man.
- Book of Heresies 45.7Philastrius of Brescia · ca. 380s · Marcion, driven from Ephesus by John, spread his heresy at Rome.
- Book of Heresies 46.1Philastrius of Brescia · ca. 380s · Lucanus followed Marcion.
- Book of Heresies 47.1Philastrius of Brescia · ca. 380s · Apelles, Marcion's disciple, rejected two coeternal principles.
- Book of Heresies 47.2Philastrius of Brescia · ca. 380s · Apelles taught one first God and a second, world-making god.
- Book of Heresies 47.3Philastrius of Brescia · ca. 380s · Apelles' world-maker is not good but obeys the first God.
- Book of Heresies 47.4Philastrius of Brescia · ca. 380s · Philastrius links the Arians to Apelles; Apelles granted Christ flesh not from heaven.
- Book of Heresies 47.5Philastrius of Brescia · ca. 380s · Apelles denied the resurrection of the flesh.
- Book of Heresies 47.6Philastrius of Brescia · ca. 380s · Apelles said Christ returned his elemental body and ascended without flesh.
- Book of Heresies 48.1Philastrius of Brescia · ca. 380s · Tatian, Justin's disciple, taught Aeons and denied Adam's salvation.
- Book of Heresies 48.2Philastrius of Brescia · ca. 380s · Tatian rejected marriage.
- Book of Heresies 49.1Philastrius of Brescia · ca. 380s · The Cataphrygians share much of the catholic faith.
- Book of Heresies 49.2Philastrius of Brescia · ca. 380s · The Cataphrygians follow Montanus, Priscilla and Maximilla.
- Book of Heresies 49.3Philastrius of Brescia · ca. 380s · They claim the fullness of the Spirit came through their prophets.
- Book of Heresies 49.4Philastrius of Brescia · ca. 380s · They baptize the dead and call Pepuza Jerusalem.
- Book of Heresies 49.5Philastrius of Brescia · ca. 380s · Philastrius repeats the charge that they use an infant's blood.
- Book of Heresies 50.1Philastrius of Brescia · ca. 380s · Theodotus, who denied Christ in persecution, called him a mere man.
- Book of Heresies 50.2Philastrius of Brescia · ca. 380s · Theodotus taught this to excuse his denial.
- Book of Heresies 50.3Philastrius of Brescia · ca. 380s · The Theodotians use only passages about Christ's humanity.
- Book of Heresies 51.1Philastrius of Brescia · ca. 380s · Some teach that the Son is poured into the Father like a vessel into a vessel.
- Book of Heresies 52.1Philastrius of Brescia · ca. 380s · The Melchizedekians call Melchizedek a great power of God.
- Book of Heresies 53.1Philastrius of Brescia · ca. 380s · Noetus identified the Father with Christ.
- Book of Heresies 54.1Philastrius of Brescia · ca. 380s · Sabellius followed Noetus; his followers were cast out.
- Book of Heresies 55.1Philastrius of Brescia · ca. 380s · Seleucus and Hermias held matter coeternal with God.
- Book of Heresies 55.2Philastrius of Brescia · ca. 380s · They deny creation from nothing and say the soul is from the earth.
- Book of Heresies 55.3Philastrius of Brescia · ca. 380s · They say Christ left his flesh in the sun, misreading the psalm.
- Book of Heresies 55.4Philastrius of Brescia · ca. 380s · They reject water baptism, citing John's saying about Spirit and fire.
- Book of Heresies 55.5Philastrius of Brescia · ca. 380s · They make angels the creators of souls and deny the future resurrection.
- Book of Heresies 56.1Philastrius of Brescia · ca. 380s · The Proclianites interpret Ezekiel's four creatures as nations.
- Book of Heresies 56.2Philastrius of Brescia · ca. 380s · They use Sirach and deny the incarnation and resurrection.
- Book of Heresies 56.3Philastrius of Brescia · ca. 380s · They are the little foxes of the Song of Songs.
- Book of Heresies 57.1Philastrius of Brescia · ca. 380s · The Florians or Carpocratians practise promiscuous intercourse at night.
- Book of Heresies 57.2Philastrius of Brescia · ca. 380s · They misuse the command to multiply and live like cattle.
- Book of Heresies 58.1Philastrius of Brescia · ca. 380s · The Quartodecimans keep Pascha on the fourteenth of the moon.
- Book of Heresies 58.2Philastrius of Brescia · ca. 380s · They do not always keep Pascha on a Sunday.
- Book of Heresies 58.3Philastrius of Brescia · ca. 380s · They ignore the reckoning by which the true Paschal day is fixed.
- Book of Heresies 59.1Philastrius of Brescia · ca. 380s · The Chiliasts expect a carnal thousand-year reign.
- Book of Heresies 60.1Philastrius of Brescia · ca. 380s · Some reject John's gospel and Apocalypse.
- Book of Heresies 60.2Philastrius of Brescia · ca. 380s · They ascribe John's writings to Cerinthus.
- Book of Heresies 61.1Philastrius of Brescia · ca. 380s · The Manichees arose from Mani in Persia.
- Book of Heresies 61.2Philastrius of Brescia · ca. 380s · The Manichees teach two warring gods.
- Book of Heresies 61.3Philastrius of Brescia · ca. 380s · The Manichees make the body the devil's work and worship the elements.
- Book of Heresies 61.4Philastrius of Brescia · ca. 380s · Archelaus defeated the Manichees in debate.
- Book of Heresies 61.5Philastrius of Brescia · ca. 380s · Manichees lurk in Spain and southern Gaul.
- Book of Heresies 62.1Philastrius of Brescia · ca. 380s · The Patricians say human flesh was made by the devil.
- Book of Heresies 62.2Philastrius of Brescia · ca. 380s · Some Patricians killed themselves out of contempt for the flesh.
- Book of Heresies 63.1Philastrius of Brescia · ca. 380s · The Symmachians preach serving the desires of the flesh.
- Book of Heresies 64.1Philastrius of Brescia · ca. 380s · Paul of Samosata denied that the Word is a personal, eternal Son.
- Book of Heresies 64.2Philastrius of Brescia · ca. 380s · Paul of Samosata taught Christ as a mere man and taught Zenobia to Judaize.
- Book of Heresies 65.1Philastrius of Brescia · ca. 380s · Photinus followed Paul of Samosata and was deposed at Sirmium.
- Book of Heresies 66.1Philastrius of Brescia · ca. 380s · The Arians, from Arius of Alexandria, call the Son like God.
- Book of Heresies 66.2Philastrius of Brescia · ca. 380s · Calling the Son only like God makes him like a creature.
- Book of Heresies 67.1Philastrius of Brescia · ca. 380s · The Semi-Arians deny the Spirit's divinity.
- Book of Heresies 67.2Philastrius of Brescia · ca. 380s · Christ joined the Spirit to the Father and Son in baptism.
- Book of Heresies 68.1Philastrius of Brescia · ca. 380s · The Eunomians teach three unequal substances.
- Book of Heresies 68.2Philastrius of Brescia · ca. 380s · The Eunomians deny that the Son is like the Father.
- Book of Heresies 69.1Philastrius of Brescia · ca. 380s · Some deny that Christ took a human soul.
- Book of Heresies 69.2Philastrius of Brescia · ca. 380s · Christ's words show he had a human soul.
- Book of Heresies 70.1Philastrius of Brescia · ca. 380s · The Tropites wrongly say the Word was changed into flesh.
- Book of Heresies 71.1Philastrius of Brescia · ca. 380s · Some say Christ laid aside his flesh at the passion.
- Book of Heresies 71.2Philastrius of Brescia · ca. 380s · Salvation depends on Christ's bodily resurrection and ascension.
- Book of Heresies 72.1Philastrius of Brescia · ca. 380s · The Aerians or Encratites practise abstinence.
- Book of Heresies 72.2Philastrius of Brescia · ca. 380s · They reject foods and marriage.
- Book of Heresies 73.1Philastrius of Brescia · ca. 380s · The Borborians praise carnal desire.
- Book of Heresies 73.2Philastrius of Brescia · ca. 380s · The Borborians smear themselves with mud.
- Book of Heresies 73.3Philastrius of Brescia · ca. 380s · Vice comes from human will, not God's law.
- Book of Heresies 74.1Philastrius of Brescia · ca. 380s · The Artotyrites offer bread and cheese.
- Book of Heresies 75.1Philastrius of Brescia · ca. 380s · The Ascodrugites dance round a wineskin, misreading Christ's saying.
- Book of Heresies 75.2Philastrius of Brescia · ca. 380s · Paul declares the old things passed away in Christ.
- Book of Heresies 76.1Philastrius of Brescia · ca. 380s · The Passalorynchites keep silence with a finger on the mouth.
- Book of Heresies 76.2Philastrius of Brescia · ca. 380s · They appeal to the psalmist's prayer for a guard on the mouth.
- Book of Heresies 76.3Philastrius of Brescia · ca. 380s · Their silence follows Pythagoras rather than the prophets.
- Book of Heresies 77.1Philastrius of Brescia · ca. 380s · The Aquarians offer water in the Eucharist.
- Book of Heresies 78.1Philastrius of Brescia · ca. 380s · Some claim that prophecy continues, though the prophets ended with John.
- Book of Heresies 79.1Philastrius of Brescia · ca. 380s · Colluthus and his opponent disputed whether God makes evils.
- Book of Heresies 80.1Philastrius of Brescia · ca. 380s · Some deny that the world will be changed.
- Book of Heresies 81.1Philastrius of Brescia · ca. 380s · Some walk barefoot after Moses and Isaiah.
- Book of Heresies 82.1Philastrius of Brescia · ca. 380s · The Novatians arose from Novatus.
- Book of Heresies 82.2Philastrius of Brescia · ca. 380s · The Novatians objected to the readmission of the lapsed.
- Book of Heresies 82.3Philastrius of Brescia · ca. 380s · The Novatians deny repentance after baptism.
- Book of Heresies 83.1Philastrius of Brescia · ca. 380s · The Donatists rebaptize.
- Book of Heresies 84.1Philastrius of Brescia · ca. 380s · Abstinents in Gaul and Spain separate married couples.
- Book of Heresies 84.6Philastrius of Brescia · ca. 380s · They aim to teach that creation is the devil's work.
- Book of Heresies 85.1Philastrius of Brescia · ca. 380s · The Circumcellions seek violent death as martyrdom.
- Book of Heresies 85.2Philastrius of Brescia · ca. 380s · Their suicides bring them judgment, not glory.
- Book of Heresies 86.1Philastrius of Brescia · ca. 380s · Some refuse to eat with others and deny the Spirit's divinity.
- Book of Heresies 87.1Philastrius of Brescia · ca. 380s · Some keep Pascha with the Jews.
- Book of Heresies 87.2Philastrius of Brescia · ca. 380s · Keeping Pascha with the Jews strengthens their error.
- Book of Heresies 88.1Philastrius of Brescia · ca. 380s · Some use only apocryphal books and reject the canonical Scriptures.
- Book of Heresies 88.2Philastrius of Brescia · ca. 380s · Readers of the apocrypha teach against the canonical Scriptures.
- Book of Heresies 88.3Philastrius of Brescia · ca. 380s · Manichees and Gnostics prefer apocryphal Acts to the canon.
- Book of Heresies 88.6Philastrius of Brescia · ca. 380s · The Manichees use apocryphal Acts of Andrew, John, Peter and Paul.
- Book of Heresies 88.7Philastrius of Brescia · ca. 380s · From the talking animals of these Acts heretics concluded that human souls are like animals'.
- Book of Heresies 90.1Philastrius of Brescia · ca. 380s · Meletius, once Arian, was received back into the church.
- Book of Heresies 90.2Philastrius of Brescia · ca. 380s · The Meletians communicated with both heretics and catholics and were excluded.
- Book of Heresies 91.1Philastrius of Brescia · ca. 380s · Rhetorius praised all heresies.
- Book of Heresies 91.2Philastrius of Brescia · ca. 380s · Rhetorius's view would praise even Photinus.
- Book of Heresies 91.3Philastrius of Brescia · ca. 380s · Christ's word on blasphemy against the Spirit condemns Rhetorius.
- Book of Heresies 92.1Philastrius of Brescia · ca. 380s · Some say Christ's divinity suffered pain on the cross.
- Book of Heresies 93.1Philastrius of Brescia · ca. 380s · Some make God a composite of three parts.
- Book of Heresies 94.1Philastrius of Brescia · ca. 380s · Genesis speaks of heaven made on the first day and the firmament called heaven.
- Book of Heresies 95.1Philastrius of Brescia · ca. 380s · Philastrius distinguishes a first, invisible earth, the matter of all things.
- Book of Heresies 96.1Philastrius of Brescia · ca. 380s · Water too was made by God.
- Book of Heresies 97.1Philastrius of Brescia · ca. 380s · Some say the body was made first and is God's image.
- Book of Heresies 98.1Philastrius of Brescia · ca. 380s · The inbreathing is a grace given to the soul, not the soul itself.
- Book of Heresies 99.1Philastrius of Brescia · ca. 380s · The soul was named soul by God from its creation, not after a fall from heaven.
- Book of Heresies 100.1Philastrius of Brescia · ca. 380s · Some say animals are rational like men.
- Book of Heresies 101.1Philastrius of Brescia · ca. 380s · Some say God sends evil kings and false prophets.
- Book of Heresies 102.1Philastrius of Brescia · ca. 380s · Some deny that earthquakes come from God.
- Book of Heresies 103.1Philastrius of Brescia · ca. 380s · Scripture gives few names of stars; pagans multiplied them.
- Book of Heresies 104.1Philastrius of Brescia · ca. 380s · Scripture speaks of one language and of many.
- Book of Heresies 105.1Philastrius of Brescia · ca. 380s · Some say the name of language came first from the Jews or the pagans.
- Book of Heresies 106.1Philastrius of Brescia · ca. 380s · Some reckon 365 years from Christ's coming to the end.
- Book of Heresies 107.1Philastrius of Brescia · ca. 380s · Philastrius disputes reckonings of the end and appeals to a period of about five hundred years.
- Book of Heresies 108.1Philastrius of Brescia · ca. 380s · The giants were men like Nimrod, not offspring of angels.
- Book of Heresies 109.1Philastrius of Brescia · ca. 380s · Some say God instituted paganism, but the Trinity was known from the beginning.
- Book of Heresies 110.1Philastrius of Brescia · ca. 380s · Some say Christians are newer than Jews and pagans.
- Book of Heresies 111.1Philastrius of Brescia · ca. 380s · Some say we are born pagans; but the earliest peoples were neither pagans nor Jews.
- Book of Heresies 112.1Philastrius of Brescia · ca. 380s · Philastrius sets out the chronology from Adam to Abraham.
- Book of Heresies 113.1Philastrius of Brescia · ca. 380s · Some say God named the days after the planets.
- Book of Heresies 114.1Philastrius of Brescia · ca. 380s · Some teach innumerable worlds.
- Book of Heresies 114.2Philastrius of Brescia · ca. 380s · Democritus taught many worlds.
- Book of Heresies 115.1Philastrius of Brescia · ca. 380s · Some say God expelled Adam out of envy.
- Book of Heresies 115.2Philastrius of Brescia · ca. 380s · They hold that two gods made soul and flesh.
- Book of Heresies 116.1Philastrius of Brescia · ca. 380s · Some say Adam and Eve were blind before the fall, but Eve saw the tree.
- Book of Heresies 117.1Philastrius of Brescia · ca. 380s · Some take the tunics of skin to be bodies.
- Book of Heresies 118.1Philastrius of Brescia · ca. 380s · Some are troubled that the angel sought to kill Moses.
- Book of Heresies 119.1Philastrius of Brescia · ca. 380s · Deuteronomy repeats the earlier law.
- Book of Heresies 120.1Philastrius of Brescia · ca. 380s · Some misread Psalm 51:5 as condemning marriage.
- Book of Heresies 121.1Philastrius of Brescia · ca. 380s · Noah, not the Greeks, divided the world among his sons.
- Book of Heresies 122.1Philastrius of Brescia · ca. 380s · Some say Deucalion's flood preceded Noah's.
- Book of Heresies 123.1Philastrius of Brescia · ca. 380s · Some say birth is governed by the zodiac.
- Book of Heresies 124.1Philastrius of Brescia · ca. 380s · Some teach transmigration of evil souls into animals.
- Book of Heresies 125.1Philastrius of Brescia · ca. 380s · Some say the dead could be saved by confessing in the underworld.
- Book of Heresies 126.1Philastrius of Brescia · ca. 380s · The soul is made by God from nothing, not of the elements.
- Book of Heresies 127.1Philastrius of Brescia · ca. 380s · Some say the Son first existed and was afterwards born.
- Book of Heresies 128.1Philastrius of Brescia · ca. 380s · Some misread the hardening of Pharaoh and Romans 9.
- Book of Heresies 129.1Philastrius of Brescia · ca. 380s · Some deny that David was a prophet of Christ.
- Book of Heresies 129.4Philastrius of Brescia · ca. 380s · Psalm 1 refers to pagans, Jews and heretics.
- Book of Heresies 130.1Philastrius of Brescia · ca. 380s · Some deny that David wrote the Psalter because of its disorder.
- Book of Heresies 130.8Philastrius of Brescia · ca. 380s · The psalms reveal the devil's work in idolatry and heresy.
- Book of Heresies 131.1Philastrius of Brescia · ca. 380s · Some think God told Cain he would rule his brother.
- Book of Heresies 132.1Philastrius of Brescia · ca. 380s · Some misunderstand Cain's words after the murder.
- Book of Heresies 133.1Philastrius of Brescia · ca. 380s · Some say the stars are fixed in the sky.
- Book of Heresies 134.1Philastrius of Brescia · ca. 380s · Some reject Ecclesiastes.
- Book of Heresies 135.1Philastrius of Brescia · ca. 380s · Some think the Song of Songs is about human pleasures.
- Book of Heresies 136.1Philastrius of Brescia · ca. 380s · Some reject the commandment given to Adam.
- Book of Heresies 137.1Philastrius of Brescia · ca. 380s · Some misunderstand the image and likeness of God.
- Book of Heresies 138.1Philastrius of Brescia · ca. 380s · Some ask why God spoke in many ways.
- Book of Heresies 139.1Philastrius of Brescia · ca. 380s · Some think the four creatures are literal animals praising God.
- Book of Heresies 140.1Philastrius of Brescia · ca. 380s · Some refuse to keep Epiphany as well as Christmas.
- Book of Heresies 140.3Philastrius of Brescia · ca. 380s · Whoever rejects one feast may doubt the others.
- Book of Heresies 141.1Philastrius of Brescia · ca. 380s · Some ignore the eight festivals of Leviticus.
- Book of Heresies 142.1Philastrius of Brescia · ca. 380s · Some prefer Aquila's version to the Septuagint.
- Book of Heresies 143.1Philastrius of Brescia · ca. 380s · Some accept the translation of “the Thirty”.
- Book of Heresies 144.1Philastrius of Brescia · ca. 380s · Some follow the translation of “the Six”.
- Book of Heresies 145.1Philastrius of Brescia · ca. 380s · Some follow Theodotion and Symmachus.
- Book of Heresies 146.1Philastrius of Brescia · ca. 380s · Some follow versions found in a jar.
- Book of Heresies 147.1Philastrius of Brescia · ca. 380s · Some think Scripture forbids cursing pagan gods.
- Book of Heresies 148.1Philastrius of Brescia · ca. 380s · Some misunderstand Melchizedek's being without father or mother.
- Book of Heresies 149.1Philastrius of Brescia · ca. 380s · Some take Zechariah's four fasts to forbid further fasting.
- Book of Heresies 150.1Philastrius of Brescia · ca. 380s · Some read Song 6:8 literally of Solomon's women.
- Book of Heresies 151.1Philastrius of Brescia · ca. 380s · Some take Joshua's stone knives literally.
- Book of Heresies 152.1Philastrius of Brescia · ca. 380s · Some equate Adam's breath with the Spirit given to the apostles.
- Book of Heresies 153.1Philastrius of Brescia · ca. 380s · The measuring line in Zechariah signifies the election of few.
- Book of Heresies 153.3Philastrius of Brescia · ca. 380s · Christ foresaw that few would keep the faith.
- Book of Heresies 154.1Philastrius of Brescia · ca. 380s · Some think the ravens brought Elijah meat, though he never ate it.
- Book of Heresies 155.1Philastrius of Brescia · ca. 380s · Some are troubled by the creatures of Isaiah 6.
- Book of Heresies 156.1Philastrius of Brescia · ca. 380s · The seraph with the coal signifies the two testaments.
- Canons on the Letters of Paul 0Priscillian · ca. 380–400 · The author explains that he divided Paul's fourteen letters into numbered sections and composed ninety short canons, each followed by the numbers of the sections that support it.
- Canons on the Letters of Paul 50Priscillian · ca. 380–400 · Avoid those who serve their belly instead of the apostolic tradition; such will abound in the last times.
- Canons on the Letters of Paul 52Priscillian · ca. 380–400 · False apostles and prophets cause sects; Satan disguises himself as an angel of light.
- Canons on the Letters of Paul 53Priscillian · ca. 380–400 · Many vain talkers left the apostles and started heresies.
- Eleven Tractates 1.1Priscillian · ca. 380–385 · Priscillian and his companions, though they have often condemned all heresies in writing, agree to state their faith again before the bishops.
- Eleven Tractates 1.3Priscillian · ca. 380–385 · They condemn heretics who divide the one divine substance, citing texts on the oneness of God and confessing the incarnation, death, and resurrection of the Word.
- Eleven Tractates 1.4Priscillian · ca. 380–385 · Christ ascended and opened the way to heaven; three bear witness in heaven and on earth; they will answer point by point, and they anathematize the Patripassian heresy.
- Eleven Tractates 1.5Priscillian · ca. 380–385 · Against the Patripassians they cite the Father–Son texts; against the Novatians, who rebaptize, they confess one baptism.
- Eleven Tractates 1.6Priscillian · ca. 380–385 · They confess Christ come in the flesh and anathematize the Nicolaitans and those who make a religious mystery of animal figures.
- Eleven Tractates 1.7Priscillian · ca. 380–385 · Those who make a sacrament of such figures are lost; Christians, who know idols are nothing, keep the figure of beasts out of themselves.
- Eleven Tractates 1.15Priscillian · ca. 380–385 · They had already rejected the pagan planetary gods before their conversion, and they anathematize anyone who calls the sun, moon, and planets gods.
- Eleven Tractates 1.20Priscillian · ca. 380–385 · They anathematize the veneration of Saclas and other demons named in Gnostic and Manichaean writings; whatever the name, it is the devil.
- Eleven Tractates 1.21Priscillian · ca. 380–385 · Those who ascribe man's making to demons belong to the earthly, not the spiritual, man.
- Eleven Tractates 1.22Priscillian · ca. 380–385 · Those who follow the myth that Eve took the demon Saclas as husband belong to a mother Scripture calls adulterous; believers have learned Christ differently.
- Eleven Tractates 1.26Priscillian · ca. 380–385 · Christ truly suffered; heretics have mixed lies into the Scriptures; Priscillian anathematizes Mani and his followers, whose worship of sun and moon and whose crimes have been exposed even in civil courts.
- Eleven Tractates 1.27Priscillian · ca. 380–385 · They condemn the Ophites and all heresies by name, whether drawn from canonical or apocryphal writings.
- Eleven Tractates 1.28Priscillian · ca. 380–385 · They condemn as worthy of death the magical consecration of first fruits and ointments that Ithacius read out against them; for Christians, the Scriptures' unicorn, rock, and cornerstone are Christ.
- Eleven Tractates 1.29Priscillian · ca. 380–385 · The god of such heretics is the beast and Leviathan of Job.
- Eleven Tractates 1.34Priscillian · ca. 380–385 · Jesus' name means salvation; against those who call God male-female, the Spirit of God is in men and women alike, who are all one in Christ.
- Eleven Tractates 1.35Priscillian · ca. 380–385 · Heretics turn Scripture into lust and deny the resurrection; the names of Gnostic powers—Armaziel, Barbilon and the rest—are not God; only Christ saves.
- Eleven Tractates 2.46Priscillian · ca. 380–385 · They condemn the Arians, Photinus, and the Patripassians, citing Scripture against each.
- Eleven Tractates 2.47Priscillian · ca. 380–385 · They condemn the Ophites, the Novatians, and above all the Manichaeans, whom they know only by report.
- Eleven Tractates 2.50Priscillian · ca. 380–385 · Hydatius obtained an imperial rescript against 'pseudo-bishops and Manichaeans' by misrepresenting the case, and lied to Ambrose.
- Eleven Tractates 2.52Priscillian · ca. 380–385 · On the disputed writings, they hold that whatever preaches Christ in agreement with the canon cannot be condemned, and whatever contradicts it must be.
- Eleven Tractates 3.59Priscillian · ca. 380–385 · The patriarchs are honoured in Scripture; in non-canonical books, heretical insertions should be removed like tares, not the whole book rejected.
- Eleven Tractates 3.62Priscillian · ca. 380–385 · A book whose testimony fulfils the canon cannot be condemned; heresy arises from disputing the creed instead of believing it.
- Eleven Tractates 3.67Priscillian · ca. 380–385 · Heretics have falsified some non-canonical books, so they must be tested by the confession of Christ; Ezra, preserved by God, rewrote the burned Scriptures.
- Eleven Tractates 3.73Priscillian · ca. 380–385 · Such books should not be given to the unskilled, since heretics have falsified many, but they are no more to be condemned than Scripture itself, which heretics also misuse.
- Eleven Tractates 3.74Priscillian · ca. 380–385 · It is the heretical interpretation, not the writing, that should be condemned.
- Eleven Tractates 5.83Priscillian · ca. 380–385 · Moses foresaw heretics who would deny that the world was made, or blame the devil for their own sins and ascribe their bodies to him.
- Eleven Tractates 5.84Priscillian · ca. 380–385 · Others make gods of the sun and moon; all such teachers are the false teachers described by Jude and Peter.
- Section 1Anonymous · 3 September 381 · Heading of the acts: the date (3 September 381) and the bishops in session at Aquileia.
- Section 2Anonymous · 3 September 381 · Ambrose proposes that minutes be kept so that Palladius and Secundianus cannot later deny what they say, and that the emperor's letter be read.
- Section 3Anonymous · 3 September 381 · The emperor's letter: Gratian had summoned the bishops to Aquileia so that bishops themselves might settle the doctrinal dispute.
- Section 5Anonymous · 3 September 381 · Ambrose challenges Palladius either to defend from Scripture Arius's claim that only the Father is eternal or to condemn it.
- Section 6Anonymous · 3 September 381 · Palladius refuses to answer in the absence of the Eastern bishops, claiming the council is not a full one.
- Section 9Anonymous · 3 September 381 · Palladius refuses to answer whether Arius was right; the bishops press him to confess his faith freely.
- Section 10Anonymous · 3 September 381 · Sabinus presses Palladius to say whether Christ is created; Palladius says he came only to show that the bishops had improperly influenced the emperor.
- Section 11Anonymous · 3 September 381 · Ambrose demands that Palladius condemn or defend Arius; the bishops reject his claim that the emperor wanted the Easterners present.
- Section 12Anonymous · 3 September 381 · Ambrose reminds Palladius that he had promised to debate as a Christian and again demands that he condemn Arius or defend him; Palladius refuses.
- Section 13Anonymous · 3 September 381 · Ambrose argues from Rom 1:20 and 1 Cor 1:24 that Christ, the power of God, is everlasting; the bishops anathematize whoever denies it.
- Section 14Anonymous · 3 September 381 · Palladius claims not to know Arius and again refuses to answer outside a full council.
- Section 15Anonymous · 3 September 381 · Ambrose recalls Arius's death as a divine judgment; the legates of Gaul condemn whoever denies that the Son is co-eternal with the Father.
- Section 16Anonymous · 3 September 381 · The African legate Felix and Anemius of Sirmium, head of Illyricum, condemn whoever denies that the Son is eternal and co-eternal with the Father.
- Section 17Anonymous · 3 September 381 · From Arius's letter (the Father "alone true") Ambrose demands that Palladius confess the Son as true God; Palladius will only call him the true Son.
- Section 18Anonymous · 3 September 381 · Ambrose says that calling Christ the true Son is only half the confession and presses Palladius to call him true Lord.
- Section 19Anonymous · 3 September 381 · Eusebius distinguishes our adoptive sonship from Christ's sonship by nature and asks whether calling Christ true God is unscriptural.
- Section 20Anonymous · 3 September 381 · Palladius appeals to John 17:3 (the Father the only true God); Ambrose answers with 1 John 5:20, "This is the true God," and exposes the Homoian sense of "one true divinity".
- Section 21Anonymous · 3 September 381 · Palladius calls Christ only "the power of our God"; the bishops anathematize whoever will not confess him true Lord.
- Section 22Anonymous · 3 September 381 · On Arius's "alone having immortality", Palladius cites 1 Tim 6:15–16 and asks whether "Christ" is a divine or a human name.
- Section 23Anonymous · 3 September 381 · Eusebius answers that in 1 Tim 6:16 the name "God" signifies the whole divine nature, Father and Son together.
- Section 24Anonymous · 3 September 381 · Ambrose distinguishes Christ's death in the flesh from his immortal divinity; the bishops anathematize whoever denies the Son immortality.
- Section 26Anonymous · 3 September 381 · Palladius will not say whether Arius spoke wrongly; Ambrose moves on to the next clause of Arius's letter.
- Section 27Anonymous · 3 September 381 · On Arius's "alone wise", Palladius will call the Son wisdom but not wise; the bishops anathematize whoever denies that the Son is wise.
- Section 28Anonymous · 3 September 381 · On Arius's "alone good", Palladius cites John 10:11 and calls Christ good.
- Section 29Anonymous · 3 September 381 · Eusebius shows that "good" alone does not confess divinity, since humans too are called good; Palladius says the good Father begot a good Son.
- Section 30Anonymous · 3 September 381 · The bishops anathematize whoever does not confess the Son of God as good God.
- Section 31Anonymous · 3 September 381 · On Arius's "alone mighty", Palladius calls the Son mighty but avoids calling him mighty God.
- Section 32Anonymous · 3 September 381 · Ambrose shows from Ps 52:1 and 2 Cor 12:10 that "mighty" alone does not confess divinity; the bishops anathematize whoever denies that Christ is the mighty Lord.
- Section 33Anonymous · 3 September 381 · Palladius says the Son judges because the Father gave him judgment and asks whether the Father is greater; the bishops refuse his questions until he condemns Arius.
- Section 34Anonymous · 3 September 381 · Eusebius declares the Son equal God; Palladius complains that only the bishops' stenographers are recording.
- Section 35Anonymous · 3 September 381 · Eusebius and Ambrose answer from John 5:18 and Phil 2:6–8 that the Son is equal to the Father in the form of God and less only in the form of a servant.
- Section 36Anonymous · 3 September 381 · Ambrose accuses Palladius of misquoting John 14:28 and explains the Father as greater only according to Christ's flesh.
- Section 38Anonymous · 3 September 381 · Sabinus argues from Heb 6:13 and John 8:56 that the Son, who appeared to Abraham, has no one greater according to his divinity.
- Section 39Anonymous · 3 September 381 · Palladius calls the Son subject to the Father; Ambrose answers that he is subject according to the flesh.
- Section 40Anonymous · 3 September 381 · Ambrose and Eusebius argue that Christ spoke some things according to his flesh, as man, and others as God.
- Section 41Anonymous · 3 September 381 · Ambrose explains Phil 2:8 of the flesh and asks whether Arius was right to call the Son a perfect creature; Palladius refuses to answer.
- Section 42Anonymous · 3 September 381 · Ambrose sums up the answers given to Palladius on the Father as greater and the Son as subject, and demands that he answer in turn.
- Section 43Anonymous · 3 September 381 · Palladius complains that only the bishops' words are recorded and refuses to say whether Christ was born or created.
- Section 44Anonymous · 3 September 381 · Ambrose asks the presbyter Attalus whether he once subscribed to the Nicene faith under his bishop Agrippinus; Attalus refuses to answer.
- Section 45Anonymous · 3 September 381 · Chromatius charges Palladius with denying the catholic faith; Sabinus testifies that Attalus had subscribed to Nicaea.
- Section 46Anonymous · 3 September 381 · Ambrose has Arius's letter read again ("born, not in appearance") and demands Palladius's answer.
- Section 47Anonymous · 3 September 381 · Palladius asks for lay hearers after Sunday; Ambrose insists that he condemn or approve Arius's letter point by point.
- Section 48Anonymous · 3 September 381 · Palladius accuses Ambrose of impiety but will not say what it is.
- Section 49Anonymous · 3 September 381 · Valerian of Aquileia charges that Palladius was ordained by Photinians and condemned with them.
- Section 50Anonymous · 3 September 381 · Palladius again refuses to condemn Arius, and all the bishops anathematize him.
- Section 52Anonymous · 3 September 381 · Ambrose pronounces Palladius unworthy of the episcopate and deposed, so that a catholic may be ordained in his place.
- Section 53Anonymous · 3 September 381 · Ambrose proposes, as the emperor's appointed judges, the condemnation of Palladius, and all agree.
- Section 54Anonymous · 3 September 381 · Valerian of Aquileia gives the first individual sentence against Palladius.
- Section 55Anonymous · 3 September 381 · Anemius of Sirmium and Constantius of Orange condemn Palladius.
- Section 56Anonymous · 3 September 381 · Justus of Lyon and Eventius of Pavia condemn Palladius.
- Section 57Anonymous · 3 September 381 · Abundantius of Trent and Eusebius of Bologna condemn Palladius.
- Section 58Anonymous · 3 September 381 · Sabinus of Piacenza and the African legates condemn Palladius and all who resist the faith of Nicaea.
- Section 59Anonymous · 3 September 381 · Limenius of Vercelli and Maximus of Emona condemn Palladius.
- Section 60Anonymous · 3 September 381 · Exuperantius of Tortona and Bassianus of Lodi condemn Palladius.
- Section 61Anonymous · 3 September 381 · Philaster of Brescia, Constantius of Siscia, and Heliodorus of Altinum condemn Palladius.
- Section 62Anonymous · 3 September 381 · Felix of Zadar, Theodore of Octodurum, and Domninus of Grenoble condemn Palladius.
- Section 63Anonymous · 3 September 381 · Proculus of Marseille and Diogenes of Genoa condemn Palladius.
- Section 64Anonymous · 3 September 381 · Amantius of Nice and Januarius condemn Palladius.
- Section 65Anonymous · 3 September 381 · Ambrose asks Secundianus of Singidunum whether Christ is true God; Secundianus will only call him the true Son.
- Section 66Anonymous · 3 September 381 · Secundianus appeals to John 1:18 and will confess only that the Son is the true only-begotten Son.
- Section 67Anonymous · 3 September 381 · Ambrose cites Isa 65:16 of Christ and asks Secundianus to confess the Son as true God from true God.
- Section 68Anonymous · 3 September 381 · Ambrose presses Secundianus to say simply that the only-begotten Son is true God.
- Section 69Anonymous · 3 September 381 · Eusebius notes that even Photinus and Sabellius call Christ only-begotten Son; Ambrose demands that Secundianus also call him true God.
- Section 70Anonymous · 3 September 381 · Secundianus objects that "true God" is not written of the Son in Scripture.
- Section 71Anonymous · 3 September 381 · Secundianus refuses to repeat himself, citing Matt 5:37.
- Section 72Anonymous · 3 September 381 · Secundianus confesses the Son as begotten of God, citing Ps 2:7, but not as true God from true God.
- Section 73Anonymous · 3 September 381 · Secundianus objects to adding "true"; Eusebius replies that Arius and Palladius denied it, so it must be stated.
- Section 74Anonymous · 3 September 381 · Secundianus promises a written exposition; Ambrose insists on an answer now.
- Section 75Anonymous · 3 September 381 · The acts break off with Secundianus still refusing to call the Son "true God from true God".
- Canon 1Anonymous · 381–382 · The council confirms the Nicene faith and anathematizes the Eunomians, Semi-Arians or Pneumatomachi, Sabellians, Marcellians, Photinians and Apollinarians.
- Canon 6Anonymous · 381–382 · Private complaints against a bishop may be brought by anyone, but ecclesiastical charges only by orthodox accusers in good standing, first before the provincial bishops and then a synod of the diocese, under penalty for false accusation.
- Canon 7Anonymous · 381–382 · Converts from some heresies are received by written renunciation and anointing with chrism; others, including Eunomians, Montanists and Sabellians, are received as pagans and baptized.
- Section 1Anonymous · 382 · The bishops at Constantinople greet Damasus and the Western bishops at Rome and recall the sufferings they endured under the Arians.
- Section 2Anonymous · 382 · The Eastern bishops explain that they cannot all come to the Roman synod and send three bishops, Cyriacus, Eusebius, and Priscian, in their place.
- Section 3Anonymous · 382 · The bishops profess the Nicene faith: one divinity, power, and essence of Father, Son, and Spirit in three perfect hypostases, against Sabellians, Arians, Eunomians, and Pneumatomachi, and Christ's full humanity.
- On the Complaints of Job and David 2.16Ambrose · ca. 383-390 · The wicked only seem everlasting; like Satan disguised as an angel of light, or an ascetic heretic, they imitate truth without having it.
- Petition to the Emperors (Libellus precum) 1Faustinus · ca. 383–384 · An account of the Roman schism: when Liberius was exiled for refusing to condemn Athanasius, the clergy broke their oath and accepted the archdeacon Felix in his place; Liberius returned after consenting to the emperor's faith, and Felix was driven out.
- Petition to the Emperors (Libellus precum) 5Faustinus · ca. 383–384 · Faustinus and Marcellinus open their petition by asking the emperors, who defend the Catholic faith by law, to protect truth even in the lowly against the powerful many.
- Petition to the Emperors (Libellus precum) 6Faustinus · ca. 383–384 · The petitioners complain that bishops who once persecuted the church on behalf of heresy, or yielded to it, now persecute them in the name of Catholic faith, though they are not heretics.
- Petition to the Emperors (Libellus precum) 7Faustinus · ca. 383–384 · The petition recalls the condemnation of Arius at Nicaea and the story of his sudden and shameful death in a privy at Constantinople, after bishop Alexander prayed that he not be received into the church.
- Petition to the Emperors (Libellus precum) 8Faustinus · ca. 383–384 · Arius's death shows God's judgment on his doctrine and on all who revive it, and confirms as true Catholics those who suffer for the Nicene faith; but Arius left heirs, like worms bred from his corpse.
- Petition to the Emperors (Libellus precum) 9Faustinus · ca. 383–384 · The heirs of Arius, with Constantius's support, persecuted Catholic bishops and summoned the councils of Seleucia and Ariminum (359); at Ariminum the bishops at first upheld Nicaea and condemned the formula of Ursacius and Valens, but their envoys to the emperor gave way under pressure.
- Petition to the Emperors (Libellus precum) 10Faustinus · ca. 383–384 · The bishops at Ariminum and Seleucia, fearing exile more than eternal punishment, signed the Arian formula; the petitioners ask why they should be punished for refusing communion with such bishops.
- Petition to the Emperors (Libellus precum) 12Faustinus · ca. 383–384 · To sign a heresy out of fear is as much a sacrilege as sacrificing to idols; in matters of faith the few who suffer for the truth must be preferred to the many who gave way, and God has shown his judgment on the prevaricators by present punishments.
- Petition to the Emperors (Libellus precum) 13Faustinus · ca. 383–384 · Potamius of Lisbon and the aged Ossius of Cordova both betrayed the Nicene faith under Constantius; Ossius, returning to Spain with an imperial order, had Gregory of Elvira, who refused his communion, summoned to Cordova.
- Petition to the Emperors (Libellus precum) 14Faustinus · ca. 383–384 · At Cordova Ossius tried to have Gregory of Elvira deposed and exiled, but when Gregory appealed to Christ, Ossius collapsed as he was pronouncing sentence, and the terrified pagan vicar begged Gregory's pardon.
- Petition to the Emperors (Libellus precum) 15Faustinus · ca. 383–384 · Potamius died on the way to the estate he had been given for his subscription, and Florentius of Emerita, who knowingly communicated with Ossius and Potamius, was thrown from his throne three times and died; the petitioners present both as God's judgment.
- Petition to the Emperors (Libellus precum) 16Faustinus · ca. 383–384 · These present punishments confirm the eternal punishments Scripture threatens on prevaricators, so those who refuse communion with them should not be blamed.
- Petition to the Emperors (Libellus precum) 17Faustinus · ca. 383–384 · In the East the Arians deposed and reordained bishops who had signed their formula, and the exiled Nicene bishops decreed by letter that such bishops could be received only to lay communion as penitents.
- Petition to the Emperors (Libellus precum) 18Faustinus · ca. 383–384 · Under Julian the exiled bishops returned, and under Jovian the bishops who had signed at Ariminum returned to the Nicene faith; some confessors received them, but the petitioners hold that this contradicts Scripture.
- Petition to the Emperors (Libellus precum) 19Faustinus · ca. 383–384 · A peace that restores bishops who denied the Son of God to their honor is not Christ's peace and makes the martyrs' sufferings vain; yet the petitioners are persecuted, under the emperors' laws, for refusing it.
- Petition to the Emperors (Libellus precum) 20Faustinus · ca. 383–384 · Zosimus, set up at Naples in place of the exiled Maximus, was condemned by Maximus and by Lucifer of Cagliari; his tongue, the petitioners say, hung out of his mouth whenever he tried to celebrate, until he gave up the see.
- Petition to the Emperors (Libellus precum) 21Faustinus · ca. 383–384 · The inconstancy of the bishops who changed their faith with each emperor led Valens to favor the Arians, and robs such bishops of authority to preach against heresy.
- Petition to the Emperors (Libellus precum) 22Faustinus · ca. 383–384 · Truth is not decided by numbers: Noah, Lot, Elijah and Jehu each stood against an impious multitude, and God approved them.
- Petition to the Emperors (Libellus precum) 26Faustinus · ca. 383–384 · Damasus used imperial laws against heretics to have the petitioners' adherents exiled, and tried to prosecute their bishop at Rome, Ephesius, as a "Luciferian", but the prefect Bassus refused to treat Lucifer's followers as heretics.
- Petition to the Emperors (Libellus precum) 27Faustinus · ca. 383–384 · The petitioners reject the name "Luciferians": they follow Christ, not a man, and Lucifer taught nothing new; his books against Constantius were praised and translated by Athanasius.
- Petition to the Emperors (Libellus precum) 28Faustinus · ca. 383–384 · Lucifer wrote and lived by the Scriptures and worked miracles, as Gregory of Elvira recognized, so to brand the defenders of the true faith with his name is sacrilege.
- Petition to the Emperors (Libellus precum) 29Faustinus · ca. 383–384 · At Oxyrhynchus in Egypt, bishop Theodore, after being demoted and reordained by the Arian George, persecuted the strict Nicene congregation and its bishop Heraclidas, finally sending his clergy to demolish their church and altar.
- Petition to the Emperors (Libellus precum) 31Faustinus · ca. 383–384 · Theodore, reordained by an Arian and long in communion with the Meletian bishop Apollonius, has nevertheless been handed Apollonius's basilica as a Catholic under the emperors' edict, and now reordains Meletian clergy himself.
- Petition to the Emperors (Libellus precum) 34Faustinus · ca. 383–384 · The petitioners recall how Lucifer's congregation at Eleutheropolis was attacked, warn that the blood of the faithful brings plagues on the empire, and charge that many bishops now protected by the emperors' edicts hold heresies (Origenist, Anthropomorphite, Apollinarian, and others).
- Petition to the Emperors (Libellus precum) 35Faustinus · ca. 383–384 · The bishops tolerate many heresies among themselves for the sake of a false peace that preserves their possessions and honors, a peace the prophets condemned.
- Petition to the Emperors (Libellus precum) 36Faustinus · ca. 383–384 · The petitioners ask only to be allowed to worship Christ in peace, even in humble places, and sign their petition; the emperors' rescript to the prefect Cynegius praises their petition and orders that Gregory of Elvira, Heraclidas and like-minded priests be protected from harassment.
- Against Helvidius 1Jerome · ca. 383 · Jerome explains why, after delaying, he now answers Helvidius's pamphlet.
- Against Helvidius 18Jerome · ca. 383 · Jerome compares Helvidius to the man who burned the temple of Ephesus for fame and argues that the brothers were called brothers as Joseph was called father, by supposition.
- Against Helvidius 19Jerome · ca. 383 · Jerome dismisses Helvidius's appeal to Tertullian and Victorinus and appeals to the older writers.
- Second Apology of David 4Ambrose · ca. 384-397 · After a brief reply to those who deny God’s foreknowledge, Ambrose turns first to the psalm’s title.
- Second Apology of David 26Ambrose · ca. 384-397 · Christ’s question about Psalm 110 refutes not only the Jews but Photinians, Sabellians, and Arians: the Son, distinct from the Father, shares his throne and power.
- Second Apology of David 27Ambrose · ca. 384-397 · Against Manichees and Valentinians, who deny Christ’s flesh, Matthew calls him son of David: Son of God by divine substance, son of David by the flesh.
- Second Apology of David 70Ambrose · ca. 384-397 · Heresies converge: the Arians, by dividing Father and Son, end up like the Manichees, who split the God of the two Testaments.
- Second Apology of David 72Ambrose · ca. 384-397 · Since Christ forgives the debt owed to the one who lent it, Father and Son are one; otherwise the Arians fall into the Manichees’ two gods.
- Second Apology of David 73Ambrose · ca. 384-397 · Belief in one power, majesty, and strength of the Trinity refutes all heresies: the Son is in the Father and the Father in the Son.
- Catechetical Oration 0Gregory of Nyssa · ca. 385–390 · Gregory explains that instruction in the faith must be adapted to each hearer's errors, and begins with the pagan: perfect divinity admits no distinction, so there can be only one God.
- Catechetical Oration 7Gregory of Nyssa · ca. 385–390 · Against the Manichaeans, Gregory argues that God is not the cause of evil: evil is the privation of good and arises from the will, and bodily pain is wrongly judged evil by those who measure good by pleasure.
- On the Life of Moses 331Gregory of Nyssa · ca. 385–395 · Moses’ fights figure the inner struggle of virtue against vice and of truth against heresy; his retreat to Midian signifies withdrawal into a peaceful life, after which the truth, which is God, shines as from the bush — a figure of the Incarnation and of the Virgin’s birth.
- On the Life of Moses 345Gregory of Nyssa · ca. 385–395 · The plagues of blood and frogs figure the corruption of faith by false teaching and the filthy “amphibious” life of the licentious, which shows itself in house, table, and secret life; the hardening of Pharaoh raises the question of God’s part in evil.
- On the Life of Moses 375Gregory of Nyssa · ca. 385–395 · The trumpets growing louder signify the revelation of God, faint in the law and prophets and full in the Gospel; the people’s leaving the mountain to Moses teaches that not all should pry into the mysteries, as heretics do; Moses’ entry into darkness shows that the closer the mind comes to God, the more it sees that he cannot be seen.
- On the Life of Moses 397Gregory of Nyssa · ca. 385–395 · The broken and renewed tablets figure human nature, made unbroken and immortal, shattered by sin, and refashioned by Christ, who took flesh from our earth without marriage, inscribed by the Spirit, God’s finger; Moses’ glory figures Christ’s glory at his coming, which the ungodly will not see.
- Letter 1 to Himerius of Tarragona, chapter 1Siricius, bishop of Rome · 385 · Converts baptized by Arians are not to be rebaptized but received by the bishop's laying on of hands.
- Letter 5 to the bishops of Africa, chapter 2Siricius, bishop of Rome · 385 · Eight rules for all catholic bishops: no ordination without the primate's knowledge; no bishop ordained by a single bishop; no former soldiers after baptism, no clerics marrying widows, no laymen married to widows in the clergy; no poaching or receiving of other churches' clerics; Novatianist and Montensian converts received by laying on of hands.
- Letter 7 to various bishops, against Jovinian, chapter 1Siricius, bishop of Rome · 385 · Siricius opens his letter to the church of Milan: the devil, enemy of chastity and fasting, is at work through new preachers.
- Letter 7 to various bishops, against Jovinian, chapter 2Siricius, bishop of Rome · 385 · The new heresy had been spreading in the church like a cancer until God broke its snare.
- Letter 7 to various bishops, against Jovinian, chapter 3Siricius, bishop of Rome · 385 · Jovinian's followers, under a Christian name, perverted the Scriptures' teaching on continence and published their views; a Roman presbytery condemned the writing, while the church accepts marriage and honours virginity more.
- Letter 7 to various bishops, against Jovinian, chapter 4Siricius, bishop of Rome · 385 · The Roman clergy unanimously excommunicated Jovinian and eight of his followers; Siricius sends the decision to Milan by three presbyters.
- Letter 9 to Anysius of Thessalonica and the Illyrian bishops (on Bonosus), chapter 3Siricius, bishop of Rome · 385 · Bonosus was rightly condemned for saying Mary bore other children; her perpetual virginity belongs to the faith in Christ's virgin birth.
- Exposition of Luke 8.9Ambrose · ca. 386–389 · Ambrose gives the spiritual sense of Luke 16:18: the marriage of Christ and the church, joined by God, which no persecution or heresy may separate.
- Exposition of Psalm 118 1.8.2Ambrose · ca. 386-397 · One must walk the way to its end, Christ; Jews stop short and Manichees reject the law, but the true faith goes on.
- Exposition of Psalm 118 4.25.1Ambrose · ca. 386-397 · On verse 30: heretics and the greedy cannot claim to have chosen the way of truth.
- Exposition of Psalm 118 5.16.2Ambrose · ca. 386-397 · Preaching the crucified Christ wounds the church with love; the Manichee denies the cross, the Christian confesses it.
- Exposition of Psalm 118 5.24.1Ambrose · ca. 386-397 · Christ is reached only through the law; heretics who reject the Old Testament cannot hold Christ.
- Exposition of Psalm 118 5.26.2Ambrose · ca. 386-397 · Wisdom’s words “the Lord created me” refer to Christ’s incarnation, not to his divine nature.
- Exposition of Psalm 118 6.16.1Ambrose · ca. 386-397 · Preaching on a martyrs’ feast, Ambrose likens the martyrs to serpents that shed their skins, sent as lambs among wolves.
- Exposition of Psalm 118 7.9.2Ambrose · ca. 386-397 · Paul says that pride, as in the heretic, is the source of many sins.
- Exposition of Psalm 118 11.20.1Ambrose · ca. 386-397 · The heretic’s talk is idle; one grounded in the law can tell heresy from the gospel.
- Exposition of Psalm 118 11.20.2Ambrose · ca. 386-397 · Christ, the truth, is not in the arguments of unbelievers, whose mouths are full of deceit.
- Exposition of Psalm 118 11.20.3Ambrose · ca. 386-397 · Heretics steal God’s word and twist it for fraud.
- Exposition of Psalm 118 11.20.4Ambrose · ca. 386-397 · Heretics adulterate God’s word like dishonest tavern-keepers watering wine.
- Exposition of Psalm 118 11.29.2Ambrose · ca. 386-397 · Samson’s foxes with torches signify deceitful men and heretics, whose end is burning.
- Exposition of Psalm 118 11.29.3Ambrose · ca. 386-397 · The three hundred foxes (the number of the cross) figure heretics who preach the cross falsely.
- Exposition of Psalm 118 11.29.4Ambrose · ca. 386-397 · The little foxes of the Song are heretics, who can harm the young in faith but not the mature.
- Exposition of Psalm 118 12.4.1Ambrose · ca. 386-397 · Understanding is our treasure; Christ, in whom wisdom is hidden, opens the closed meaning of Scripture.
- Exposition of Psalm 118 12.19.2Ambrose · ca. 386-397 · Truth passed from the later Jews, who rejected Christ, to the church; heretics do not hold it.
- Exposition of Psalm 118 13.4.1Ambrose · ca. 386-397 · Neither the Marcionite nor the Jew can truly love the law; only the Christian, who reads it spiritually, can.
- Exposition of Psalm 118 13.6.1Ambrose · ca. 386-397 · The enemies are heretics and the Jews, who keep the letter of the law but miss its mystery in Christ.
- Exposition of Psalm 118 17.18.1Ambrose · ca. 386-397 · The church is beautiful even in its humble members; often the people kept the faith when clergy and bishop erred.
- Exposition of Psalm 118 18.11.1Ambrose · ca. 386-397 · The Midianite woman stands for heresy seducing God’s people.
- Exposition of Psalm 118 18.11.2Ambrose · ca. 386-397 · Ambrose calls for a new Phinehas to slay heresy with the sword of the word.
- Exposition of Psalm 118 18.11.3Ambrose · ca. 386-397 · A bishop needs zeal to keep the church pure; Christ, the chief priest, was consumed by zeal.
- Exposition of Psalm 118 19.17.1Ambrose · ca. 386-397 · Against the Arians: Christ’s generation from the Father is above time; only his passion and birth fall in time.
- Exposition of Psalm 118 20.32.1Ambrose · ca. 386-397 · Heretics used “I can do nothing of myself” to argue the Son is inferior.
- Exposition of Psalm 118 22.10.2Ambrose · ca. 386-397 · The Arians, following Aristotle’s dialectic rather than Paul, fell into error about Christ’s generation.
- Exposition of Psalm 118 22.33.2Ambrose · ca. 386-397 · Only the church holds both Testaments, unlike the synagogue and the Manichees.
- Exposition of Psalm 118 22.38.1Ambrose · ca. 386-397 · The church is a door; cedar panels of faith protect her from the moths of heresy.
- Letter 18.1Augustine of Hippo · ca. 386–430 · Augustine asks Celestinus to return his books against the Manichaeans with his opinion of them.
- Letter 20.3Augustine of Hippo · ca. 386–430 · Augustine greets Antoninus's child and urges him to lead his wife, who is outside the Catholic communion, to the Catholic faith by reading and conversation.
- Letter 23.1Augustine of Hippo · ca. 386–430 · Augustine, writing to the Donatist bishop Maximinus, explains why he addresses him as lord, most beloved, honourable and brother, though not as his bishop.
- Letter 23.2Augustine of Hippo · ca. 386–430 · Augustine tells Maximinus that he heard he did not rebaptize Catholics, but now hears that he has rebaptized a Catholic deacon of Mutugenna, which he hopes is untrue.
- Letter 23.3Augustine of Hippo · ca. 386–430 · Augustine asks Maximinus to reply openly, to be read in church, and urges him, if he does not rebaptize, to say so freely without fear of his colleagues.
- Letter 23.4Augustine of Hippo · ca. 386–430 · Augustine argues that the one baptism in the name of the Trinity must be recognized wherever it is found, comparing it with circumcision, which was never repeated even for a Samaritan becoming a Jew.
- Letter 23.5Augustine of Hippo · ca. 386–430 · Augustine urges Maximinus not to fear his own councils and hopes for peace, so that Christian families divided between the two communions may share the table of Christ.
- Letter 23.6Augustine of Hippo · ca. 386–430 · Augustine proposes that both sides drop the old charges about Macarius and the Circumcellions and that their letters be read publicly, so that the people may learn the difference between the Catholic Church and schism.
- Letter 23.7Augustine of Hippo · ca. 386–430 · Augustine promises to read the letters only after the soldiers have left, since he does not wish anyone to be forced into communion, and asks that the Circumcellions' violence also cease.
- Letter 25.1Augustine of Hippo · ca. 386–430 · Paulinus of Nola writes to Augustine praising his five books against the Manichaeans, received through Alypius.
- Letter 25.2Augustine of Hippo · ca. 386–430 · Paulinus asks Augustine for further writings against other heretics and describes his conversion from worldly learning.
- Letter 29.11Augustine of Hippo · ca. 386–430 · In the afternoon the crowd grew; Augustine contrasted their spiritual feast with the drinking in the Donatists' basilica, and the day ended with evening prayer and hymns.
- Letter 29.12Augustine of Hippo · ca. 386–430 · Augustine asks for prayers, reports that Circumcellions have broken the altar of the Catholic church at Asna, and closes.
- Letter 32.2Augustine of Hippo · ca. 386–430 · Paulinus rejoices that Augustine was made co-bishop with the living Valerius, an unusual arrangement, and sees in it God's work against the Donatists and Manichaeans.
- Letter 33.1Augustine of Hippo · ca. 386–430 · Augustine writes to Proculeianus, Donatist bishop of Hippo, explaining that he honours him as a man of peaceable mind, though not his schism.
- Letter 33.2Augustine of Hippo · ca. 386–430 · Augustine welcomes Proculeianus's reported willingness to confer before good men about the origin of the schism.
- Letter 33.4Augustine of Hippo · ca. 386–430 · Augustine proposes either a recorded conference before chosen witnesses or a private exchange of letters later read to both congregations.
- Letter 33.5Augustine of Hippo · ca. 386–430 · Augustine laments that the schism divides Christian households and that bishops who settle worldly disputes cannot agree about Christ himself.
- Letter 33.6Augustine of Hippo · ca. 386–430 · Augustine appeals to Proculeianus's reputed kindness to agree to a peaceful discussion for the sake of the people.
- Letter 34.1Augustine of Hippo · ca. 386–430 · Augustine writes to Eusebius, an official at Hippo, that he seeks no forced conversions but only the open declaration of the truth.
- Letter 34.2Augustine of Hippo · ca. 386–430 · Augustine reports a young man who beat his mother, threatened to kill her, and was received and rebaptized by the Donatists.
- Letter 34.3Augustine of Hippo · ca. 386–430 · Augustine imagines the young man's reasoning in going over to the Donatists and warns that he may now carry out his threat against his mother.
- Letter 34.4Augustine of Hippo · ca. 386–430 · Augustine says he cannot be silent, and that he had the crime entered in the public records so that no one could say he invented it.
- Letter 34.5Augustine of Hippo · ca. 386–430 · Augustine asks Eusebius to find out from Proculianus whether he authorized his presbyter's statement, and accepts his proposal of a conference with ten witnesses from each side.
- Letter 34.6Augustine of Hippo · ca. 386–430 · Augustine offers that, if Proculianus fears his learning, the unlettered Catholic bishop Samsucius of Turris will debate him instead.
- Letter 35.1Augustine of Hippo · ca. 386–430 · Augustine tells Eusebius that he asked him not to judge but only to put a question to Proculianus, and that Proculianus now knows of the matricidal young man and should exclude him.
- Letter 35.2Augustine of Hippo · ca. 386–430 · Augustine reports a deposed Catholic subdeacon, Primus, who was rebaptized by the Donatists with two nuns and now roams with the Circumcellions, and asks that Proculianus exclude him.
- Letter 35.3Augustine of Hippo · ca. 386–430 · Augustine contrasts the Catholic practice of receiving degraded Donatist clergy only as penitents with the Donatist rebaptism of disciplined Catholics, who must declare themselves pagans.
- Letter 35.4Augustine of Hippo · ca. 386–430 · Augustine reports that, though he forbade a Catholic father to force his Donatist daughter back, a Donatist presbyter publicly abused him as a traditor and persecutor.
- Letter 36.27Augustine of Hippo · ca. 386–430 · Augustine says fasting on Sunday is a scandal, especially because the Manichaeans made it their fast day, except within a long continuous fast.
- Letter 36.28Augustine of Hippo · ca. 386–430 · Augustine explains that Paul's all-night discourse at Troas on the first day of the week was a special necessity, not evidence that the apostles fasted on Sundays, as the Priscillianists claim.
- Letter 36.29Augustine of Hippo · ca. 386–430 · Augustine concludes that, since heretics made Sunday a fast day, even Paul's example should not now be followed, and the Lord's day should not be a fast day except within a vowed continuous fast.
- Letter 40.9Augustine of Hippo · ca. 386–430 · Augustine asks Jerome to state Origen's errors and to write a short handbook of all heresies, and commends the bearer Paul.
- Letter 43.1Augustine of Hippo · ca. 386–430 · Augustine explains that those who hold an inherited error without obstinacy are not heretics, and that love obliges him to write to Donatists.
- Letter 43.3Augustine of Hippo · ca. 386–430 · Augustine recalls the debate at which the Donatists produced the acts condemning Caecilian, and he answered that Secundus of Tigisis had pardoned confessed traitors who later condemned Caecilian.
- Letter 43.4Augustine of Hippo · ca. 386–430 · Augustine summarizes how Caecilian was vindicated at Rome under Miltiades, at Arles, and by Constantine, and Felix of Aptunga by the proconsul.
- Letter 43.6Augustine of Hippo · ca. 386–430 · Augustine presses the Donatists with the plain evidence and explains that Secundus pardoned the confessed traitors because he himself was suspected.
- Letter 43.7Augustine of Hippo · ca. 386–430 · Augustine argues that Caecilian, in communion with Rome and the churches overseas, could rightly refuse a suspect council, and Secundus should not have condemned him in absence.
- Letter 43.8Augustine of Hippo · ca. 386–430 · Augustine imagines the counsel Secundus should have given: leave the cases to God or bring them before the churches overseas, rather than create a schism.
- Letter 43.9Augustine of Hippo · ca. 386–430 · Augustine argues that the Donatists avoided bringing their charges overseas because they could not prove them there.
- Letter 43.10Augustine of Hippo · ca. 386–430 · Augustine argues that the confessed traitors condemned Caecilian to deflect suspicion from themselves.
- Letter 43.11Augustine of Hippo · ca. 386–430 · Augustine argues that condemning absent men without a hearing, while pardoning confessed traitors, was unjust, citing Sirach on inquiry before blame.
- Letter 43.12Augustine of Hippo · ca. 386–430 · Augustine argues that since Felix, the most fiercely accused, was proved innocent, the others condemned with him should be presumed innocent too.
- Letter 43.13Augustine of Hippo · ca. 386–430 · Augustine answers the objection that a bishop should not have been cleared by a civil court: the Donatists themselves appealed to the emperor.
- Letter 43.14Augustine of Hippo · ca. 386–430 · Augustine argues that the Roman synod under Miltiades rightly judged the case at the emperor's request and found nothing against Caecilian.
- Letter 43.15Augustine of Hippo · ca. 386–430 · Augustine recounts how at Rome the Donatists failed to produce accusers and Donatus withdrew, while a further accusation against Caecilian came to nothing.
- Letter 43.16Augustine of Hippo · ca. 386–430 · Augustine praises Miltiades's peaceable sentence, which blamed Donatus alone and offered to recognize bishops ordained by Majorinus, over the rash council of seventy.
- Letter 43.17Augustine of Hippo · ca. 386–430 · Augustine explains that the council against Caecilian was driven by a few guilty bishops and by the money of Lucilla, whom Caecilian had once rebuked.
- Letter 43.18Augustine of Hippo · ca. 386–430 · Augustine defends Caecilian's refusal to appear before the hostile council and notes that the Donatists went overseas only too late.
- Letter 43.19Augustine of Hippo · ca. 386–430 · Augustine argues that the Donatists appealed overseas only to have an excuse, and that if they distrusted the Roman judges, a plenary council remained open to them.
- Letter 43.20Augustine of Hippo · ca. 386–430 · Augustine recounts the Donatists' appeal from the Council of Arles to Constantine and the emperor's judgement at Milan in Caecilian's favour.
- Letter 43.21Augustine of Hippo · ca. 386–430 · Augustine charges the Donatists with schism and rebaptism and argues that tolerating the wicked in the church for the sake of unity does not defile the good.
- Letter 43.24Augustine of Hippo · ca. 386–430 · Augustine points to the Donatists' own toleration of Circumcellion violence and of Optatus, and argues that schism is punished more severely than idolatry.
- Letter 43.25Augustine of Hippo · ca. 386–430 · Augustine sums up the history and appeals to the worldwide church, foretold in Ps 2:8, as the proof that the Donatists are cut off from Christ's inheritance.
- Letter 43.26Augustine of Hippo · ca. 386–430 · Augustine compares the Maximianist schism against Primian with the Donatist schism against Caecilian and asks the Donatists to judge both alike.
- Letter 43.27Augustine of Hippo · ca. 386–430 · Augustine urges the Donatists to put eternal salvation above human friendships and to find what answer their leaders can give.
- Letter 44.3Augustine of Hippo · ca. 386–430 · Augustine reports that Fortunius praised his life but claimed his own communion was worldwide, which Augustine proposed to test by letters of communion.
- Letter 44.4Augustine of Hippo · ca. 386–430 · Augustine recounts the exchange on false prophets and on persecution, arguing that suffering proves nothing unless it is for righteousness.
- Letter 44.5Augustine of Hippo · ca. 386–430 · Augustine asks how the Donatists could separate from the churches overseas, and whether they were in communion with the East before Macarius.
- Letter 44.6Augustine of Hippo · ca. 386–430 · Augustine shows that the letter Fortunius produced, from the council at Serdica to a bishop Donatus, came from the Arian party that condemned Athanasius and Julius.
- Letter 44.7Augustine of Hippo · ca. 386–430 · Augustine answers that suffering persecution does not prove righteousness, citing Ambrose and Maximian, whom the Donatists did not consider righteous.
- Letter 44.8Augustine of Hippo · ca. 386–430 · Augustine answers Fortunius's story of a Donatist interventor killed by Catholics: the story must be verified, and killing does not decide which side is righteous.
- Letter 44.9Augustine of Hippo · ca. 386–430 · Augustine notes Donatist violence and answers Fortunius's question about killing by citing Elijah, while granting that such deeds are not done by good men now.
- Letter 44.11Augustine of Hippo · ca. 386–430 · Augustine answers the fear of persecution by appealing to Paul's call to bear with one another and keep unity, as the prophets did.
- Letter 44.12Augustine of Hippo · ca. 386–430 · Augustine reports that Fortunius regretted the Donatist rule of rebaptism and his people's violence, and that they agreed to a further conference of ten bishops on each side.
- Letter 44.13Augustine of Hippo · ca. 386–430 · Augustine urges the Donatists to hold Fortunius to his promise and explains why the conversation was cut short.
- Letter 49.2Augustine of Hippo · ca. 386–430 · Augustine argues from Scripture that the church is spread through all nations and that the Catholics, unlike the Donatists, are in communion with the churches founded by the apostles.
- Letter 49.3Augustine of Hippo · ca. 386–430 · Augustine asks Honoratus to explain how Christ's worldwide church could have survived only in the Donatist party in Africa.
- Letter 51.1Augustine of Hippo · ca. 386–430 · Augustine proposes to the Donatist bishop Crispinus a debate by letter and argues that Scripture punishes schism more severely than idolatry or burning the sacred books.
- Letter 51.2Augustine of Hippo · ca. 386–430 · Augustine presses Crispinus with the Donatists' reception of Felicianus and Praetextatus, condemned as Maximianist schismatics, back into their sees.
- Letter 51.3Augustine of Hippo · ca. 386–430 · Augustine turns the charge of persecution back on the Donatists, who used imperial judges to expel the Maximianists from their churches.
- Letter 51.4Augustine of Hippo · ca. 386–430 · Augustine argues that by accepting without rebaptism those baptized by Maximianist bishops, the Donatists have conceded the validity of baptism outside their communion.
- Letter 51.5Augustine of Hippo · ca. 386–430 · Augustine concludes that the Donatists accept the baptism of condemned Maximianists while rejecting that of the worldwide church, and calls on Crispinus to answer.
- Letter 52.1Augustine of Hippo · ca. 386–430 · Augustine welcomes a letter from his Donatist kinsman Severinus and points him to the Catholic Church, the city on a hill that cannot be hidden.
- Letter 52.2Augustine of Hippo · ca. 386–430 · Augustine compares the Donatists to branches cut off from the vine for lack of the fruit of love.
- Letter 52.3Augustine of Hippo · ca. 386–430 · Augustine argues that either the Donatists' charges were false or they failed to prove them, and in either case their schism is without excuse.
- Letter 52.4Augustine of Hippo · ca. 386–430 · Augustine urges Severinus not to let carnal habit keep him from the Catholic Church, warning of God's judgement.
- Letter 53.1Augustine of Hippo · ca. 386–430 · Fortunatus, Alypius, and Augustine answer a Donatist presbyter who claimed an angel told him to write to Generosus, citing Paul's curse on any other gospel.
- Letter 53.2Augustine of Hippo · ca. 386–430 · Augustine lists the bishops of Rome from Peter to Anastasius and notes that no Donatist bishop appears in the succession.
- Letter 53.3Augustine of Hippo · ca. 386–430 · Augustine argues that even an unworthy bishop in the succession would not harm the church, since the faithful hope in the Lord, not in men.
- Letter 53.4Augustine of Hippo · ca. 386–430 · Augustine cites the records showing that Silvanus, the first Donatist bishop of Constantina, had himself handed over church property in the persecution.
- Letter 53.5Augustine of Hippo · ca. 386–430 · Augustine lists the documents of the early Donatist controversy that prove Caecilian's innocence.
- Letter 53.6Augustine of Hippo · ca. 386–430 · Augustine argues from Scripture and from the Maximianist affair that the Donatists' charge of contagion through communion condemns themselves.
- Letter 53.7Augustine of Hippo · ca. 386–430 · Augustine concludes that the presbyter's angel was either Satan disguised or a lie, and that he has been answered in love.
- Letter 55.4Augustine of Hippo · ca. 386–430 · Augustine explains against those who said the resurrection had already happened that our rising with Christ is now in hope, with the body's redemption still to come.
- Letter 55.6Augustine of Hippo · ca. 386–430 · Augustine turns to the moon's phases, ridiculing the Manichaean doctrine that the moon fills with liberated particles of God.
- Letter 55.12Augustine of Hippo · ca. 386–430 · Augustine answers the Manichaean taunt about the Easter reckoning: using natural things as figures is not superstition.
- Letter 55.29Augustine of Hippo · ca. 386–430 · Augustine sets the fifty days from Passover to the giving of the law beside the fifty days from Easter to Pentecost, the law written by God's finger and the Spirit who is God's finger.
- Letter 55.34Augustine of Hippo · ca. 386–430 · Augustine gives the rule for local customs: follow what helps a better life unless it causes greater harm, and he commends the singing of psalms against Donatist criticism.
- Letter 55.36Augustine of Hippo · ca. 386–430 · Augustine condemns the view that meat is unclean as contrary to the faith, while upholding abstinence for self-control.
- Letter 56.2Augustine of Hippo · ca. 386–430 · Augustine urges Celer to leave the Donatists, admitting that breaking with habit is harder than seeing the truth.
- Letter 57.1Augustine of Hippo · ca. 386–430 · Augustine reminds Celer of the book he lent him showing the Donatists have no case and offers further answers.
- Letter 57.2Augustine of Hippo · ca. 386–430 · Augustine asks Celer to promote Catholic unity among his tenants near Hippo and to help a Donatist friend who fears his own party.
- Letter 58.1Augustine of Hippo · ca. 386–430 · Augustine congratulates the Roman senator Pammachius on persuading his tenants in Numidia to leave the Donatists for Catholic unity.
- Letter 58.3Augustine of Hippo · ca. 386–430 · Augustine wishes more senators would follow Pammachius's example and asks him to share the letter, commending its bearers.
- Letter 61.1Augustine of Hippo · ca. 386–430 · Augustine sets out for Theodorus the terms on which Donatist clergy are received: their error is rejected, their baptism and the name of God they bear are honoured.
- Letter 61.2Augustine of Hippo · ca. 386–430 · Augustine explains that Donatists coming to the Catholic Church keep their baptism, orders, and vows, and receive the love and unity that make these profitable.
- Letter 64.3Augustine of Hippo · ca. 386–430 · Augustine rebukes Quintianus for having non-canonical scriptures read in church and clarifies the council's rules on receiving clergy and monks.
- Letter 66.1Augustine of Hippo · ca. 386–430 · Augustine rebukes the Donatist bishop Crispinus for rebaptizing, by pressure, the tenants of an estate he had bought at Mappalia.
- Letter 66.2Augustine of Hippo · ca. 386–430 · Augustine proposes that the Mappalia tenants hear both bishops, with an interpreter in Punic, and choose freely.
- Letter 69.1Augustine of Hippo · ca. 386–430 · Alypius and Augustine praise Maximian, a convert from Donatism, for resigning as bishop of Bagai to avoid dissension in the church.
- Letter 70.1Augustine of Hippo · ca. 386–430 · Alypius and Augustine argue to Naucelio that the Donatists' condemnation and later restoration of Felicianus shows they could condemn the innocent, as they did Caecilian.
- Letter 70.2Augustine of Hippo · ca. 386–430 · Augustine presses the dilemma that the Donatists accepted without rebaptism those Felicianus baptized in schism, yet reject the baptism of the whole world.
- Letter 75.13Augustine of Hippo · ca. 386–430 · Jerome argues that Augustine’s view revives the heresy of the Ebionites and Nazarenes, who mixed the law with the gospel.
- Letter 75.16Augustine of Hippo · ca. 386–430 · Jerome denies that the law’s ceremonies can be kept ‘without necessity for salvation’, since they are either good or evil, and accuses Augustine of falling into the Ebionite error.
- Letter 76.1Augustine of Hippo · ca. 386–430 · Augustine, speaking for the Catholic Church, urges the Donatists to accept the worldwide Church promised in Scripture rather than unproved charges about the surrender of the sacred books.
- Letter 76.2Augustine of Hippo · ca. 386–430 · Augustine argues from the parable of the wheat and tares that the Donatists separated themselves wrongly, and summarizes the origins of the schism and its condemnation at Rome, Arles, and by Constantine.
- Letter 76.3Augustine of Hippo · ca. 386–430 · Augustine points out the Donatists’ inconsistency in tolerating Optatus and receiving back the Maximianists, such as Felicianus of Musti, whom they had condemned.
- Letter 76.4Augustine of Hippo · ca. 386–430 · Augustine contrasts the Donatists’ charge of handing over the Scriptures with their own acceptance of the Maximianist schismatics and their baptism, and urges Donatist laity to question their bishops.
- Letter 78.8Augustine of Hippo · ca. 386–430 · Augustine rebukes those who boasted over the fall of two Donatist deacons, and shows from Scripture that no household, not even Christ’s, is free of the wicked.
- Letter 79.1Augustine of Hippo · ca. 386–430 · Augustine challenges a Manichaean teacher either to answer the question that defeated his predecessor Fortunatus or to leave Hippo.
- Letter 82.6Augustine of Hippo · ca. 386–430 · Augustine warns that admitting deliberate falsehood in the apostles would hand the Manichaeans an argument against Scripture.
- Letter 82.15Augustine of Hippo · ca. 386–430 · Augustine explains that the old rites were to be read, not practised, by Christians, but were allowed to fade out honourably among Jewish believers; Peter erred by pretence, while Paul acted truthfully.
- Letter 82.16Augustine of Hippo · ca. 386–430 · Augustine turns Jerome’s charge back on him and compares the old rites to a dead body that the apostles honourably escorted to burial but that no Christian may now disturb.
- Letter 86.1Augustine of Hippo · ca. 386–430 · Augustine asks the governor Caecilianus to enforce his edict for Catholic unity in the region of Hippo, preferring deterrence to punishment of the Donatists.
- Letter 87.1Augustine of Hippo · ca. 386–430 · Augustine writes to the Donatist bishop Emeritus, arguing that the churches overseas cannot be defiled by African crimes they never knew of, any more than Donatists are defiled by hidden sinners among them.
- Letter 87.2Augustine of Hippo · ca. 386–430 · Augustine argues that no one is defiled by unknown sinners, and that even known sinners do not harm the good who mourn their sins, as Ezekiel and Paul show.
- Letter 87.3Augustine of Hippo · ca. 386–430 · Augustine concludes that sharing the altar with a sinner does not make one guilty unless one consents to his sin.
- Letter 87.4Augustine of Hippo · ca. 386–430 · Augustine argues that the Donatists, by tolerating Optatus to avoid dividing their own party, condemn their own original division of the Church, a sin punished in Korah’s rebels.
- Letter 87.5Augustine of Hippo · ca. 386–430 · Augustine argues that if Emeritus could plead ignorance about Optatus, the churches of the East far more can plead ignorance of the African ‘traitors’, yet the Donatists condemn and rebaptize them.
- Letter 87.6Augustine of Hippo · ca. 386–430 · Augustine mocks the idea that a Donatist council could condemn the whole world, and asks Emeritus to reply on the one question of why the schism began.
- Letter 87.7Augustine of Hippo · ca. 386–430 · Augustine argues from Romans 13 that the state rightly punishes evil, and that the Donatists suffer not for righteousness but for the evil of schism.
- Letter 87.8Augustine of Hippo · ca. 386–430 · Augustine defends Catholics’ appeals to imperial protection against Donatist violence, citing Paul’s armed escort and Romans 13, while disapproving of any immoderate Catholic action.
- Letter 87.9Augustine of Hippo · ca. 386–430 · Augustine explains that Catholics seek to reunite the Donatists to the root of the Church, without rebaptizing them, since the sacraments they hold remain Christ’s even in schism.
- Letter 87.10Augustine of Hippo · ca. 386–430 · Augustine urges Emeritus to reply on the origin of the schism, noting the Donatist misdeeds he has passed over, such as the bishop of Rusicade’s pact with the rebel Firmus.
- Letter 88.1Augustine of Hippo · ca. 386–430 · The Catholic clergy of Hippo complain to the Donatist primate Januarius of violence by Donatist clergy and Circumcellions, and recall that the Donatists first appealed to Constantine against Caecilian.
- Letter 88.2Augustine of Hippo · ca. 386–430 · A copy of the proconsul Anulinus’s report to the emperors (313) forwarding the petition of the party of Majorinus against Caecilian.
- Letter 88.3Augustine of Hippo · ca. 386–430 · The Hippo clergy recount the condemnation of the Donatist cause at Rome, Arles, and by Constantine, and introduce Constantine’s letter on the acquittal of Felix of Aptunga.
- Letter 88.4Augustine of Hippo · ca. 386–430 · A copy of Constantine’s letter to the proconsul Probianus reporting the acquittal of Felix of Aptunga and summoning the forger Ingentius to court.
- Letter 88.5Augustine of Hippo · ca. 386–430 · The Hippo clergy argue that the Donatists, who first appealed to the emperor, cannot complain of imperial laws against them, comparing Daniel’s accusers thrown to the lions.
- Letter 88.6Augustine of Hippo · ca. 386–430 · The Hippo clergy describe Donatist violence against Catholic bishops, clergy, and laity, including the abduction and humiliation of a presbyter, before the new imperial laws.
- Letter 88.7Augustine of Hippo · ca. 386–430 · The Hippo clergy explain that Catholics sought a peaceful conference and leniency for Donatists, but Donatist violence, especially against the bishop of Bagai, led to the harsher imperial laws.
- Letter 88.8Augustine of Hippo · ca. 386–430 · The Hippo clergy describe Circumcellion attacks, including blinding with lime and vinegar, and contrast them with the Donatists’ claim to suffer persecution.
- Letter 88.9Augustine of Hippo · ca. 386–430 · The Hippo clergy state that captured Donatists are treated gently, instructed, and either reconciled without rebaptism or released unharmed, though some Catholic laity act more harshly.
- Letter 88.10Augustine of Hippo · ca. 386–430 · The Hippo clergy ask Januarius to hold a peaceful conference with the Catholic bishops, so that error, not men, may be removed and the settled case shown to those who do not know it.
- Letter 88.11Augustine of Hippo · ca. 386–430 · The Hippo clergy point out that the Donatists accepted without rebaptism those baptized by the condemned Maximianists, and themselves used judges to expel schismatics from basilicas.
- Letter 88.12Augustine of Hippo · ca. 386–430 · The Hippo clergy ask Januarius at least to restrain the Donatist bands, and warn that God will vindicate his Church.
- Letter 89.1Augustine of Hippo · ca. 386–430 · Augustine urges the official Festus that Catholics must labour as tirelessly for unity as the Donatists do for their error.
- Letter 89.2Augustine of Hippo · ca. 386–430 · Augustine argues that the Donatists are not martyrs, since the cause, not the punishment, makes a martyr, and that their violence makes them the real persecutors.
- Letter 89.3Augustine of Hippo · ca. 386–430 · Augustine recounts that the Donatists themselves first appealed to Constantine against Caecilian, were defeated at every stage, and now call the consequences persecution.
- Letter 89.4Augustine of Hippo · ca. 386–430 · Augustine argues that the worldwide Church cannot be condemned for crimes it could not know, and that the same Scriptures that foretell Christ foretell the universal Church.
- Letter 89.5Augustine of Hippo · ca. 386–430 · Augustine argues against the Donatist view that baptism depends on the minister’s righteousness: it is Christ who baptizes, whoever the minister.
- Letter 89.6Augustine of Hippo · ca. 386–430 · Augustine compares the Church to a physician who must restrain the frenzied and rouse the lethargic, troubling both out of love.
- Letter 89.7Augustine of Hippo · ca. 386–430 · Augustine explains that converted Donatists keep their sacraments but abandon their error, and that some who came over from fear proved better than old Catholics.
- Letter 89.8Augustine of Hippo · ca. 386–430 · Augustine asks Festus to send a trusted agent to help win over the Donatist tenants on his estates near Hippo.
- Letter 93.1Augustine of Hippo · ca. 386–430 · Augustine answers the Rogatist bishop Vincentius, defending the restraint of the Donatists by the civil authorities because many have been corrected by it.
- Letter 93.2Augustine of Hippo · ca. 386–430 · Leaving the Donatists unchecked would be repaying evil for evil, as letting a delirious man run off a cliff would be; many former Circumcellions and lethargic Donatists now thank the Catholics.
- Letter 93.3Augustine of Hippo · ca. 386–430 · Coercion fails with some, but it should be judged by the many it has helped; fear without teaching would be tyranny, teaching without fear too weak against habit.
- Letter 93.5Augustine of Hippo · ca. 386–430 · Scripture shows compulsion toward the truth: the guests compelled to come in, Paul's blinding, and the Father's drawing.
- Letter 93.6Augustine of Hippo · ca. 386–430 · Sarah's discipline of Hagar, Moses' punishments and Elijah's killing of false prophets show that like actions are judged by their motive.
- Letter 93.10Augustine of Hippo · ca. 386–430 · Penalties against Donatists (exile, fines) are milder than the capital laws against pagan sacrifice, for their aim is correction; like the Jews of Rom 10, they seek their own righteousness.
- Letter 93.11Augustine of Hippo · ca. 386–430 · The Rogatists seem milder only because they are too few to be violent, and their founder Rogatus himself went to law over property.
- Letter 93.12Augustine of Hippo · ca. 386–430 · The Donatists themselves petitioned Julian the Apostate, flatteringly calling him a man with whom justice alone had a place.
- Letter 93.13Augustine of Hippo · ca. 386–430 · The Donatists' forebears first accused Caecilian before Constantine and, though defeated before bishops and the emperor, refused peace.
- Letter 93.14Augustine of Hippo · ca. 386–430 · Constantine first decreed confiscation against those who resisted unity after failing to prove their charges; later emperors follow his sentence.
- Letter 93.15Augustine of Hippo · ca. 386–430 · The worldwide church could not be guilty of crimes it never knew; the bad are to be tolerated for the sake of the good, as the prophets, Christ, the apostles and Cyprian did.
- Letter 93.16Augustine of Hippo · ca. 386–430 · What matters is what one is compelled to; many cities once Donatist became sincerely Catholic through fear of the imperial laws.
- Letter 93.17Augustine of Hippo · ca. 386–430 · Augustine admits he first opposed compulsion, but was persuaded by the conversion of his own city and others through fear of the laws.
- Letter 93.18Augustine of Hippo · ca. 386–430 · Converts give thanks in various ways that the fear of the laws moved them out of delay, habit, ignorance and false rumour into unity.
- Letter 93.19Augustine of Hippo · ca. 386–430 · Augustine refuses to hinder the laws that gather Christ's sheep, contrasting the Donatists' care for their own rights with their denial of Christ's inheritance.
- Letter 93.20Augustine of Hippo · ca. 386–430 · The civil power is from God; Vincentius does not do good, for at Cartenna with ten followers he denies the worldwide church foretold by the prophets.
- Letter 93.21Augustine of Hippo · ca. 386–430 · The Gospel and Acts foretell repentance preached to all nations; Vincentius would make forgiveness depend on finding him in Mauretania.
- Letter 93.22Augustine of Hippo · ca. 386–430 · Vincentius argues that Christendom is small in the world; Augustine replies that the Gospel is spreading among barbarian nations as Christ foretold.
- Letter 93.23Augustine of Hippo · ca. 386–430 · Vincentius explains “Catholic” as observance of all commandments; Augustine replies that the church is proven by Scripture's promise of all nations, not by the name.
- Letter 93.24Augustine of Hippo · ca. 386–430 · The Donatists read “Where do you lie down at noon?” as Africa; Augustine mocks the claim, which would favour the Maximianists, or the Arzuges, rather than the Rogatists of western Mauretania.
- Letter 93.25Augustine of Hippo · ca. 386–430 · If separation could be just, the Donatists cannot know whether some unknown group elsewhere separated justly before them; their claim rests only on their own testimony.
- Letter 93.26Augustine of Hippo · ca. 386–430 · The fewness of the Rogatists would make Jews and pagans laugh, and contradicts Paul's use of Isaiah's “many are the children of the desolate”.
- Letter 93.27Augustine of Hippo · ca. 386–430 · If the Rogatists appeal to Noah's eight, they are not yet few enough, and cannot know whether others separated before them.
- Letter 93.28Augustine of Hippo · ca. 386–430 · The church is found in Scripture's promises, as the lily among thorns crying from the ends of the earth; heretics are “companions” who share the sacraments.
- Letter 93.29Augustine of Hippo · ca. 386–430 · The bridegroom's answer, “Unless you know yourself”, tells the church to know itself from Scripture's promises of a worldwide church; those who do not go out after divided flocks.
- Letter 93.30Augustine of Hippo · ca. 386–430 · The church is both few compared with the wicked and many in itself, like Abraham's seed as stars (the strong) and sand (the weak).
- Letter 93.31Augustine of Hippo · ca. 386–430 · Hilary's lament for a time of Arian confusion does not mean the church perished; the deceived were pardoned when corrected, and the church survived in its wheat.
- Letter 93.32Augustine of Hippo · ca. 386–430 · Like Paul to the Corinthians, Hilary rebuked as if all were guilty while aiming at some; the world contains both weeds and wheat.
- Letter 93.33Augustine of Hippo · ca. 386–430 · Scandals multiply as the wicked enter the church, but they cannot extinguish the elect, who grow with the weeds until the final winnowing.
- Letter 93.34Augustine of Hippo · ca. 386–430 · The church swims in the Lord's net with bad fish, separate from them in heart, awaiting bodily separation at the end.
- Letter 93.36Augustine of Hippo · ca. 386–430 · If Vincentius values Cyprian, he should follow him in loving unity, refusing to separate the tares early, and not breaking communion over disagreement.
- Letter 93.37Augustine of Hippo · ca. 386–430 · If sharing sacraments with sinners destroyed the church, it perished before Cyprian and Donatus were born; so the Donatist separation has no excuse.
- Letter 93.39Augustine of Hippo · ca. 386–430 · Augustine accepts that Cyprian held rebaptism, since even so the church survived admitting the unbaptized, which refutes the Donatists.
- Letter 93.40Augustine of Hippo · ca. 386–430 · Cyprian either did not hold rebaptism, corrected it, or covered it by his love for unity, and his martyrdom pruned any fault.
- Letter 93.41Augustine of Hippo · ca. 386–430 · Cyprian records that earlier African bishops who refused reconciliation to adulterers still did not break communion with those who granted it.
- Letter 93.42Augustine of Hippo · ca. 386–430 · Whichever side was right about reconciling adulterers, neither defiled the other by communion; so no one is stained by others' sins in the unity of Christ.
- Letter 93.43Augustine of Hippo · ca. 386–430 · The Donatist Tyconius reports that a Donatist council of 270 bishops admitted traditors without rebaptism, and Donatus communicated with such bishops for forty years.
- Letter 93.44Augustine of Hippo · ca. 386–430 · Parmenian answered Tyconius but did not deny his facts, which living witnesses could confirm.
- Letter 93.45Augustine of Hippo · ca. 386–430 · Even setting Tyconius aside, Cyprian's writings show that no one is stained by others' sins in the church's unity.
- Letter 93.46Augustine of Hippo · ca. 386–430 · Catholics do not rebaptize Donatists because baptism is Christ's; converts keep their sacraments, which begin to profit them only within the unity of the church.
- Letter 93.49Augustine of Hippo · ca. 386–430 · Augustine ironically supposes the Rogatists have no drunkards, mocking their claim to be the only faithful and recalling the Pharisee and the tax collector.
- Letter 93.50Augustine of Hippo · ca. 386–430 · Catholics disapprove of those who use the laws out of hatred or greed to seize Donatist property or receive their excommunicates, but they tolerate such people within the church.
- Letter 93.51Augustine of Hippo · ca. 386–430 · Vincentius's own letter speaks of Augustine's conversion to the Christian faith, which was neither Donatist nor Rogatist; only shame keeps him from the true church.
- Letter 93.52Augustine of Hippo · ca. 386–430 · There is a shame that leads to sin and one that leads to grace; Vincentius should not fear the charge of inconsistency, from which Paul himself would not be free.
- Letter 93.53Augustine of Hippo · ca. 386–430 · Augustine defends the church's different treatment of returning deserters and first-time converts, and closes the long letter.
- Letter 97.2Augustine of Hippo · ca. 386–430 · Augustine asks Olympius to hasten a declaration that the laws against idols and heretics issued under Stilicho were the emperor's own will.
- Letter 97.3Augustine of Hippo · ca. 386–430 · Augustine, on behalf of the African bishops, urges Olympius to have the emperor confirm the laws quickly, before the bishops sent to court arrive.
- Letter 97.4Augustine of Hippo · ca. 386–430 · Many have been converted through the laws, and Augustine fears for their perseverance under attack; he asks Olympius to pass a memorandum to the bishops.
- Letter 100.1Augustine of Hippo · ca. 386–430 · Augustine welcomes the new proconsul Donatus but begs him not to punish Donatist crimes against the church with the full severity, still less with death.
- Letter 100.2Augustine of Hippo · ca. 386–430 · Augustine asks Donatus to renounce the death penalty for Donatists, to publish that the laws remain in force, and to have them instructed by documents rather than merely compelled.
- Letter 105.1Augustine of Hippo · ca. 386–430 · Augustine, writing to the Donatists, answers their threats: they have stolen Christ's sheep and marked them with his baptism, which the Lord does not erase when he brings them back.
- Letter 105.2Augustine of Hippo · ca. 386–430 · The charge of being traditors was never proved; the Donatist claim that the church survives only in Africa has no Scripture, while Christ promised a church among all nations.
- Letter 105.3Augustine of Hippo · ca. 386–430 · The imperial laws were provoked by Donatist violence, as shown by recent attacks on converts at Casphaliana, Victoriana and Urga.
- Letter 105.4Augustine of Hippo · ca. 386–430 · Augustine recounts Donatist threats at Sinitum and the attempt by Crispinus's party to burn Bishop Possidius alive, whose fine Possidius had remitted.
- Letter 105.5Augustine of Hippo · ca. 386–430 · The Donatists suffer for their crimes, not as martyrs; the authorities rightly resist their violence, and many converts wish to be compelled so as to escape it.
- Letter 105.6Augustine of Hippo · ca. 386–430 · The Donatists spread a false report of an imperial pardon; Catholics rely not on men but on Christ, whom the prophets said kings would serve.
- Letter 105.7Augustine of Hippo · ca. 386–430 · Kings who hold the truth rightly legislate for it, as Nebuchadnezzar did after the furnace; the Donatists themselves say Amen to his edict in the liturgy.
- Letter 105.8Augustine of Hippo · ca. 386–430 · Augustine recounts how the Donatists took Caecilian's case to Constantine and lost at Rome, at Arles, before the emperor, and in the trial of Felix of Abthugni.
- Letter 105.9Augustine of Hippo · ca. 386–430 · From Constantine on, Christian emperors legislated against the Donatists; only Julian the Apostate favoured them, and the sons of Theodosius follow Constantine.
- Letter 105.10Augustine of Hippo · ca. 386–430 · Constantine's judgment, sought by the Donatists themselves, still stands; they would rather have Julian back, though freedom for error is the soul's worst death.
- Letter 105.11Augustine of Hippo · ca. 386–430 · When emperors command unity, Christ commands through them, as Paul forbade divisions; Catholics persecuted by heretical emperors were true martyrs.
- Letter 105.12Augustine of Hippo · ca. 386–430 · The imperial law rightly states that baptism does not depend on the minister's merit; the Donatist view would make an unknown bad minister preferable to a known good one.
- Letter 105.13Augustine of Hippo · ca. 386–430 · Augustine pleads for unity, says God corrects the Donatists through the Catholics and the laws, and notes that their bishops refuse to debate, though Christ answered even the devil.
- Letter 105.16Augustine of Hippo · ca. 386–430 · Catholics correct the bad where they can and tolerate the rest without sharing their sins, as Christ's parables of the tares, chaff and net teach, and as he bade obey bad leaders' teaching.
- Letter 105.17Augustine of Hippo · ca. 386–430 · If the Donatists believe the Scriptures about the unseen Christ, they should believe them about the visible church; Augustine prays that God kill their error, not them.
- Letter 106.1Augustine of Hippo · ca. 386–430 · Augustine warns the Donatist bishop Macrobius not to rebaptize a Catholic subdeacon, since the Donatists do not rebaptize those baptized by the Maximianist Felicianus, now reconciled with them.
- Letter 107.1Augustine of Hippo · ca. 386–430 · Maximus and Theodorus report to Augustine that the Donatist bishop Macrobius heard his letter but refused to answer on the case of Primianus.
- Letter 108.1Augustine of Hippo · ca. 386–430 · Augustine asks the Donatist bishop Macrobius why he rebaptizes Catholics when his own party accepted the baptism given by the Maximianist Felicianus.
- Letter 108.2Augustine of Hippo · ca. 386–430 · Augustine turns Macrobius's refusal to judge his predecessor against the Donatist demand that the whole church judge Caecilian.
- Letter 108.3Augustine of Hippo · ca. 386–430 · Augustine appeals to Isaiah's command to call one's haters brothers and protests that the Donatists divide Christ by men's names and exorcise his baptism.
- Letter 108.4Augustine of Hippo · ca. 386–430 · Augustine praises the Donatists' own acceptance of Felicianus's baptism and argues that Macrobius cannot refuse to judge Primian while judging the whole world for Caecilian.
- Letter 108.5Augustine of Hippo · ca. 386–430 · Augustine recounts how the Council of Bagai condemned Maximian and his ordainers, yet the Donatists later received Felicianus and Praetextatus in their honors without rebaptizing those they had baptized.
- Letter 108.6Augustine of Hippo · ca. 386–430 · Augustine answers the Donatists' proof texts on baptism one by one, showing that their own reception of the Maximianists refutes each.
- Letter 108.7Augustine of Hippo · ca. 386–430 · Augustine answers the Donatist texts on separation: one shares in others' sins by consent, not by bodily communion, as the parable of the net shows.
- Letter 108.8Augustine of Hippo · ca. 386–430 · Augustine cites Daniel, the three young men, the prophets, the apostles with Judas, and Paul as examples of the righteous who tolerated the wicked without separating.
- Letter 108.9Augustine of Hippo · ca. 386–430 · Augustine argues that Cyprian, whom the Donatists cite for rebaptism, loved unity above all and was purified by martyrdom within it.
- Letter 108.10Augustine of Hippo · ca. 386–430 · Augustine shows that Cyprian rebuked greedy colleagues without separating from them and taught that the church must not be deserted because of the tares in it.
- Letter 108.11Augustine of Hippo · ca. 386–430 · Augustine quotes Cyprian's warning that only the Lord may separate wheat from tares, and that those who presume to do so perish from the church.
- Letter 108.12Augustine of Hippo · ca. 386–430 · Augustine concludes that those who leave the church's unity in the name of their own righteousness are themselves the tares and chaff.
- Letter 108.13Augustine of Hippo · ca. 386–430 · Augustine argues that the Donatists' lenient treatment of the Maximianists refutes their claim that the whole world was polluted by Caecilian.
- Letter 108.14Augustine of Hippo · ca. 386–430 · Augustine answers the Donatist boast of persecution by pointing to their own persecution of the Maximianists and to the violence of the Circumcellions.
- Letter 108.15Augustine of Hippo · ca. 386–430 · Augustine shows that the Council of Bagai applied the text about feet swift to shed blood to Felicianus and Praetextatus, who were later received in full honor.
- Letter 108.16Augustine of Hippo · ca. 386–430 · Augustine argues that any honest Donatist defense of the Maximianist affair must adopt the Catholic principles on baptism, tolerance of the wicked, and moderate coercion.
- Letter 108.17Augustine of Hippo · ca. 386–430 · Augustine lists the evils of the schism, which divides the flock, married couples, and neighbors at the very altar.
- Letter 108.18Augustine of Hippo · ca. 386–430 · Augustine describes the Circumcellions' violence against landowners and masters and the Donatist clergy's dependence on them.
- Letter 108.19Augustine of Hippo · ca. 386–430 · Augustine explains that the occasion of the letter is the rebaptism of Rusticianus, an excommunicated and indebted subdeacon, and recalls a similar case that ended in violence.
- Letter 108.20Augustine of Hippo · ca. 386–430 · Augustine appeals to Macrobius to keep the peace of Christ, citing the ark in which clean and unclean animals were carried together until the flood ended.
- Letter 111.1Augustine of Hippo · ca. 386–430 · Augustine replies to the presbyter Victorianus that disasters afflict the whole world, including the violence of the Donatists and Circumcellions around Hippo.
- Letter 118.12Augustine of Hippo · ca. 386–430 · Augustine argues that the defender of the faith should study the living heresies of his day rather than long-dead philosophers.
- Letter 118.21Augustine of Hippo · ca. 386–430 · Augustine observes that the old philosophical sects have fallen silent and that the Platonists, with a few changes, should submit to Christ, the incarnate Word.
- Letter 118.32Augustine of Hippo · ca. 386–430 · Augustine argues that the incarnation of Truth was the best provision for leading humanity to truth by faith, and that the church combines authority with reason.
- Letter 119.1Augustine of Hippo · ca. 386–430 · Consentius writes to Augustine that divine truth must be grasped by faith rather than reason, as the errors of the Arians and Macedonians show.
- Letter 120.6Augustine of Hippo · ca. 386–430 · Augustine distinguishes true reason from the false reasoning of the Arians and Macedonians, and notes that philosophers who accepted Christ crucified found the fishermen ahead of them.
- Letter 120.13Augustine of Hippo · ca. 386–430 · Augustine sets out the rule of faith on the Trinity, tells Consentius to reject every bodily image of God, and urges him to love understanding.
- Letter 120.15Augustine of Hippo · ca. 386–430 · Augustine explains that “the right hand” of the Father means blessedness, and interprets “Do not touch me” as a call to touch Christ by faith in his equality with the Father.
- Letter 121.12Augustine of Hippo · ca. 386–430 · Paulinus asks what Colossians 2:18 means by the “religion of angels,” suggesting it refers to heretics who teach doctrines of demons.
- Letter 121.13Augustine of Hippo · ca. 386–430 · Paulinus asks Augustine to explain Colossians 2:21–23, which seems to attribute wisdom and humility to superstition and to join “not sparing the body” with “satisfaction of the flesh.”
- Letter 123.1Augustine of Hippo · ca. 386–430 · Jerome sends Augustine a brief note about people who cling to their former error, with greetings to Alypius and Evodius.
- Letter 128.1Augustine of Hippo · ca. 386–430 · The Catholic bishops write to the tribune Marcellinus accepting his edict on the arrangements for the conference with the Donatists at Carthage.
- Letter 128.2Augustine of Hippo · ca. 386–430 · The Catholic bishops pledge to give up their sees if the Donatists prove their case, and offer the Donatist bishops their episcopal rank if they join Catholic unity.
- Letter 128.3Augustine of Hippo · ca. 386–430 · The Catholic bishops propose that former Donatist bishops share sees with Catholic bishops, or that both resign for the sake of unity.
- Letter 128.4Augustine of Hippo · ca. 386–430 · The bishops ask that the Donatists be reconciled, noting their own lenient reception of the Maximianists, and the letter is signed by Aurelius of Carthage and Silvanus of Summa.
- Letter 129.1Augustine of Hippo · ca. 386–430 · The Catholic bishops express concern to Marcellinus that the Donatists' wish to attend the conference in full numbers may cause disorder, while hoping it will lead to unity.
- Letter 129.2Augustine of Hippo · ca. 386–430 · The bishops argue from Luke 24:46–47 that the gospel attests both Christ's resurrection and the church's spread through all nations.
- Letter 129.3Augustine of Hippo · ca. 386–430 · The bishops hope that the Donatists, having searched the Scriptures, will see that they foretell a worldwide church and none confined to Africa.
- Letter 129.4Augustine of Hippo · ca. 386–430 · The bishops defend imperial laws against heretics by the example of ancient kings and the Donatists' own appeal to Constantine, who acquitted Caecilian and Felix of Aptunga.
- Letter 129.5Augustine of Hippo · ca. 386–430 · The bishops argue that the Donatists' own treatment of the Maximianists, including appeals to the state and acceptance of their baptism, condemns their case against the Catholics.
- Letter 129.6Augustine of Hippo · ca. 386–430 · The bishops argue that the Donatists' numbers could be shown by their signatures, and that a full assembly would only hinder the conference.
- Letter 129.7Augustine of Hippo · ca. 386–430 · The bishops agree that all the Donatists may attend, while limiting their own numbers, and hope that the assembly will end in brotherly unity.
- Letter 133.1Augustine of Hippo · ca. 386–430 · Augustine begs the tribune Marcellinus not to put to death the Donatist clerics and Circumcellions who confessed to murdering and maiming Catholic presbyters.
- Letter 134.2Augustine of Hippo · ca. 386–430 · Augustine tells Apringius of the Donatists' confessed crimes and begs him not to sentence them to death.
- Letter 134.4Augustine of Hippo · ca. 386–430 · Augustine argues that executing the Donatists would discredit the church's martyrs and asks Apringius to spare them so that they may have time to repent.
- Letter 137.9Augustine of Hippo · ca. 386–430 · Christ's sleeping, eating, and human feelings show he was truly man, against heretics who denied his human nature; he joined both natures in one person.
- Letter 137.16Augustine of Hippo · ca. 386–430 · The coming of Christ, Pentecost, the spread of the church through persecution, the fall of the temple, the dispersion of the Jews carrying the Scriptures, and the rise of heresies all fulfil prophecy.
- Letter 139.1Augustine of Hippo · ca. 386–430 · Augustine asks Marcellinus for the records of the Donatists' trial, so that their confessions may be read in the churches and posted publicly.
- Letter 139.2Augustine of Hippo · ca. 386–430 · Augustine again asks that the Donatist murderers not be executed, reports the Donatist bishop Macrobius's activity, and cites an imperial precedent of clemency.
- Letter 140.12Augustine of Hippo · ca. 386–430 · The unchangeable Word took flesh through a rational soul, against the Apollinarians; 'flesh' means a whole man, and God and man are one person in Christ.
- Letter 140.83Augustine of Hippo · ca. 386–430 · Augustine has stressed the grace of the New Testament because it has adversaries, continent and orthodox about Christ, who yet attribute their goodness to themselves; they resemble the foolish virgins.
- Letter 141.1Augustine of Hippo · ca. 386–430 · A council of Catholic bishops (written by Augustine) warns the Donatist laity that their bishops' claim that the judge at the Conference of Carthage was bribed comes from men caught lying in their own mandate.
- Letter 141.2Augustine of Hippo · ca. 386–430 · The letter describes the careful arrangements of the Conference of Carthage: equal delegations, guardians of the record, notaries on both sides, and signatures to every statement.
- Letter 141.3Augustine of Hippo · ca. 386–430 · The Donatist delegates tried to keep the case from being heard at all, which shows they knew their cause was bad.
- Letter 141.4Augustine of Hippo · ca. 386–430 · At the conference the Donatists admitted they had nothing to say against the Catholic Church spread through the world, as Scripture describes it.
- Letter 141.5Augustine of Hippo · ca. 386–430 · Separation from the Catholic Church forfeits life, while within it no one is defiled by others' sins except by consenting to their deeds.
- Letter 141.6Augustine of Hippo · ca. 386–430 · When the Maximianist schism was raised, the Donatists themselves declared that 'neither case prejudices case nor person person,' which concedes the Catholic argument about Caecilian.
- Letter 141.7Augustine of Hippo · ca. 386–430 · The Donatists padded the record with words, failed to prove anything against Caecilian, and could only call false the records showing that some of his judges were themselves traitors.
- Letter 141.8Augustine of Hippo · ca. 386–430 · The Donatists' own forefathers accused Caecilian before Constantine, so they cannot blame Catholics for appealing to emperors; and Caecilian was in fact cleared by bishops and by the emperor.
- Letter 141.9Augustine of Hippo · ca. 386–430 · The documents the Donatists produced (Optatus's book, their forefathers' petition, Constantine's letter to Verinus) all showed that Caecilian had been cleared.
- Letter 141.10Augustine of Hippo · ca. 386–430 · Constantine's letter about Ingentius, produced by the Donatists, actually confirms that Felix of Abthugni, Caecilian's ordainer, was found innocent.
- Letter 141.11Augustine of Hippo · ca. 386–430 · The dates in the record show that Caecilian was cleared by bishops, then Felix by the proconsul, and long afterward Caecilian again by the emperor, so the Donatist claim of a reversal is false.
- Letter 141.12Augustine of Hippo · ca. 386–430 · The charge of bribery is absurd, since the Donatists themselves read out four documents in Caecilian's favor.
- Letter 141.13Augustine of Hippo · ca. 386–430 · The council urges the Donatists to read the proceedings and return to unity, where their sacraments will become profitable to them; dated 14 June 412.
- Letter 142.3Augustine of Hippo · ca. 386–430 · The Donatists admitted they had no case against the Church overseas; within the Church no one is defiled by others' sins, and the chaff must be borne on the threshing floor until the judgment.
- Letter 144.3Augustine of Hippo · ca. 386–430 · Augustine offers the doubtful a dilemma: whether or not the Donatist case was tried overseas, separation from the worldwide Church is indefensible; he hopes to visit.
- Letter 145.8Augustine of Hippo · ca. 386–430 · Augustine warns against those (the Pelagians, unnamed) who claim that the will can fulfill the law without grace, which would make the Lord's Prayer pointless.
- Letter 147.19Augustine of Hippo · ca. 386–430 · Augustine explains that God appears in forms chosen by his will while his nature stays hidden; Ambrose's wording guards against both Photinians and Arians and against making God mutable.
- Letter 148.10Augustine of Hippo · ca. 386–430 · Athanasius and Gregory also teach that the whole Trinity is invisible by nature and was seen only through assumed creatures, agreeing with Ambrose.
- Letter 148.13Augustine of Hippo · ca. 386–430 · Scripture's references to God's limbs, like his wings, are to be understood spiritually, as all opponents of the Anthropomorphites hold.
- Letter 148.14Augustine of Hippo · ca. 386–430 · Augustine quotes Jerome on Psalm 94: God has no bodily members, but is all eye, all hand, all foot, in that he sees, works, and is present everywhere.
- Letter 155.17Augustine of Hippo · ca. 386–430 · Augustine exhorts Macedonius to piety, noting that his edict calling the Donatists back to unity already shows concern for the heavenly commonwealth.
- Letter 156.1Augustine of Hippo · ca. 386–430 · Hilary, a layman of Syracuse, asks Augustine about Pelagian teachings circulating there: sinlessness, unbaptized infants, riches, oaths, and the spotless church.
- Letter 157.2Augustine of Hippo · ca. 386–430 · No one in this life is without sin, as 1 John, the Lord's Prayer, and Daniel's confession show.
- Letter 157.4Augustine of Hippo · ca. 386–430 · The claim that free will suffices to keep God's commandments without grace and the Holy Spirit must be anathematized.
- Letter 157.5Augustine of Hippo · ca. 386–430 · Free will avails for good only with God's help, as the petition "Lead us not into temptation" and 1 Cor 10:13 show.
- Letter 157.6Augustine of Hippo · ca. 386–430 · The law shows what grace must give; those who rely on the law without grace repeat the error Paul ascribes to the Jews and seek to kill Christ's grace.
- Letter 157.7Augustine of Hippo · ca. 386–430 · Believers hunger for righteousness and seek Christ the physician; those who deny the need of grace are like the delirious who beat their doctor.
- Letter 157.8Augustine of Hippo · ca. 386–430 · The will is truly free only when healed by grace; the psalmist prays for God to direct his steps rather than boasting of free choice.
- Letter 157.11Augustine of Hippo · ca. 386–430 · Against the claim that unbaptized infants cannot perish, Augustine cites Romans 5 on sin entering through Adam, and defends infant baptism as freeing them from inherited condemnation.
- Letter 157.12Augustine of Hippo · ca. 386–430 · Paul's contrast between condemnation from one offense and justification from many shows that original sin is inherited by generation, not merely imitated.
- Letter 157.21Augustine of Hippo · ca. 386–430 · If sin passed only by imitation, Paul would have named the devil, and Abel as the model of righteousness; instead he contrasts Adam and Christ.
- Letter 157.22Augustine of Hippo · ca. 386–430 · Augustine warns Hilary about Caelestius, condemned at Carthage, who admitted infants need redemption, and hopes the Pelagians may be healed within the church.
- Letter 157.29Augustine of Hippo · ca. 386–430 · Whether the rich keep their wealth or sell it, salvation is God's work, not human power, and those who sell everything must also credit grace.
- Letter 157.37Augustine of Hippo · ca. 386–430 · The Pelagian ascetics should urge higher things without condemning lesser ones, and should welcome the godly rich who often support them.
- Letter 165.1Augustine of Hippo · ca. 386–430 · Jerome writes to Marcellinus and Anapsychia, listing the opinions on the origin of the soul, referring them to his works against Rufinus and to Augustine.
- Letter 166.2Augustine of Hippo · ca. 386–430 · Augustine introduces Orosius, a young Spanish presbyter fighting heresies in Spain, whom he has sent on to Jerome as the bearer of this letter.
- Letter 166.6Augustine of Hippo · ca. 386–430 · Augustine asks Jerome where an infant's soul contracts the guilt that makes baptism necessary, noting that Jerome himself affirmed original sin against Jovinian and in his Commentary on Jonah.
- Letter 166.7Augustine of Hippo · ca. 386–430 · In On Free Will Augustine left open four views on the soul's origin, leaving out the Manichaean view that it is part of God; now he asks Jerome which of the four is true, consistent with infants' need of Christ.
- Letter 166.27Augustine of Hippo · ca. 386–430 · The same difficulty faces the view that pre-existing souls are sent into bodies; Augustine rejects the Origenist view of souls imprisoned for earlier sins and of endless cycles.
- Letter 168.1Augustine of Hippo · ca. 386–430 · Timasius and James, former followers of Pelagius, thank Augustine for his reply to Pelagius's book (On Nature and Grace).
- Letter 169.13Augustine of Hippo · ca. 386–430 · Augustine lists his recent works: letters to Jerome on the soul and on James, a book for Orosius against the Priscillianists and Origenists, and a book against Pelagius.
- Letter 170.1Augustine of Hippo · ca. 386–430 · Augustine and Alypius write to Maximus, a convert from Arianism, rejoicing in his conversion but grieved that his household has not followed.
- Letter 170.6Augustine of Hippo · ca. 386–430 · Father and Son are relative names, not names of nature, so the Arian argument that the Son is of a different nature fails.
- Letter 170.10Augustine of Hippo · ca. 386–430 · Augustine urges Maximus to bring his household with him into the Catholic Church.
- Letter 172.1Augustine of Hippo · ca. 386–430 · Jerome tells Augustine he cannot yet answer his two books (Epp. 166–167) because of troubled times, assures him of his love, and urges joint action against Pelagianism.
- Letter 173.1Augustine of Hippo · ca. 386–430 · Augustine writes to Donatus, a Donatist presbyter forcibly brought in, telling him his injuries were self-inflicted and that he is being drawn to salvation.
- Letter 173.2Augustine of Hippo · ca. 386–430 · As men are compelled to become bishops, so those in error may be compelled toward good, though salvation requires a good will.
- Letter 173.3Augustine of Hippo · ca. 386–430 · Examples from Israel, Paul's conversion, fatherly discipline, and the shepherds of Ezekiel justify restraining a bad will.
- Letter 173.4Augustine of Hippo · ca. 386–430 · Donatus's attempt to drown himself was free but destructive; rescuing him against his will was an act of love, and suicide is never permitted.
- Letter 173.6Augustine of Hippo · ca. 386–430 · Outside the church's unity and love, even martyrdom by fire profits nothing.
- Letter 173.7Augustine of Hippo · ca. 386–430 · Augustine turns the Donatist bishops' maxim at the Conference of Carthage (411), “neither case nor person prejudices another,” against Donatus.
- Letter 173.8Augustine of Hippo · ca. 386–430 · The Donatists' own treatment of the Maximianists under Primian shows that the case of Caecilian cannot condemn the Catholic Church.
- Letter 173.9Augustine of Hippo · ca. 386–430 · Augustine urges Donatus to read the record of the conference and choose unity.
- Letter 173.10Augustine of Hippo · ca. 386–430 · Augustine reads “compel them to come in” (Luke 14:23) as warrant for the church, now strong, to compel the Donatists to unity.
- Letter 175.1Augustine of Hippo · ca. 386–430 · The Council of Carthage (416) reports to Pope Innocent that it has renewed the condemnation of Pelagius and Caelestius.
- Letter 175.2Augustine of Hippo · ca. 386–430 · The council asks for the apostolic see's authority against those who reduce grace to created nature and the law.
- Letter 175.3Augustine of Hippo · ca. 386–430 · Scripture testifies to grace that frees the will, which the Pelagians in effect deny by making nature sufficient.
- Letter 175.4Augustine of Hippo · ca. 386–430 · Pelagianism makes prayer for help against temptation and for perseverance in faith meaningless.
- Letter 175.5Augustine of Hippo · ca. 386–430 · Pelagianism also empties the bishops' blessings and Paul's prayers for strength of meaning.
- Letter 175.6Augustine of Hippo · ca. 386–430 · The council anathematizes those who deny the necessity of grace and of infant baptism for salvation.
- Letter 176.1Augustine of Hippo · ca. 386–430 · The Council of Milevis (416) appeals to Pope Innocent to act for the endangered members of Christ.
- Letter 176.2Augustine of Hippo · ca. 386–430 · The council describes the Pelagian denial that prayer and grace are needed against sin and that unbaptized infants are lost.
- Letter 176.3Augustine of Hippo · ca. 386–430 · The two chief errors are that God's help need not be asked and that the sacrament does not benefit infants.
- Letter 176.4Augustine of Hippo · ca. 386–430 · Pelagius and Caelestius are named; Pelagius is said to be deceiving people in Jerusalem, opposed by Jerome.
- Letter 176.5Augustine of Hippo · ca. 386–430 · The Numidian council hopes the pope's authority will correct the Pelagians, following Carthage's letter.
- Letter 177.1Augustine of Hippo · ca. 386–430 · Five African bishops write to Pope Innocent, following the councils of Carthage and Milevis, against those who trust in their own strength rather than in grace.
- Letter 177.2Augustine of Hippo · ca. 386–430 · The bishops explain that the Eastern synod acquitted Pelagius because it understood “grace” in the Catholic sense, not as mere created nature.
- Letter 177.3Augustine of Hippo · ca. 386–430 · The bishops ask the pope to summon or write to Pelagius to establish what he means by grace.
- Letter 177.4Augustine of Hippo · ca. 386–430 · Prayer not to be led into temptation shows that grace is more than nature, free choice, forgiveness, or law: it is help to do the commandment.
- Letter 177.6Augustine of Hippo · ca. 386–430 · The bishops send Pelagius's book On Nature, with Augustine's reply On Nature and Grace, given by Timasius and James.
- Letter 177.7Augustine of Hippo · ca. 386–430 · The grace proper to Christians is not created nature but the hidden help of the Spirit by which the predestined are called, justified, and glorified.
- Letter 177.8Augustine of Hippo · ca. 386–430 · Scripture uses “grace” for the grace that justifies by faith in Christ, not for the grace of creation.
- Letter 177.9Augustine of Hippo · ca. 386–430 · If grace is only the capacity of nature, the cross is emptied and Christ died in vain.
- Letter 177.10Augustine of Hippo · ca. 386–430 · Nature, the law, and the promise all existed before Christ; if they sufficed, Christ died in vain.
- Letter 177.11Augustine of Hippo · ca. 386–430 · Righteousness comes only from faith in Christ the one mediator, who remade fallen human nature.
- Letter 177.13Augustine of Hippo · ca. 386–430 · The law was given to reveal and increase sin so that people would seek the grace of God's promises.
- Letter 177.14Augustine of Hippo · ca. 386–430 · Grace was hidden under the law like the dew in Gideon's fleece and is now manifest; those who rely on their own righteousness repeat Israel's error.
- Letter 177.15Augustine of Hippo · ca. 386–430 · The bishops ask that Pelagius be made to condemn his book, and forward through the pope a letter of Augustine to Pelagius.
- Letter 177.16Augustine of Hippo · ca. 386–430 · The claim that one can be sinless in this life is refuted from Zechariah's priestly sacrifices for his own sins and the Lord's Prayer.
- Letter 177.18Augustine of Hippo · ca. 386–430 · To hope for sinlessness by grace is a tolerable error; but no believer may claim not to need “forgive us our debts.”
- Letter 177.19Augustine of Hippo · ca. 386–430 · The bishops leave the rest to the pope's judgment and ask him to confirm that they share the same faith in grace.
- Letter 178.1Augustine of Hippo · ca. 386–430 · Augustine warns Bishop Hilary of a new heresy (Pelagianism) that limits grace to creation, law, and forgiveness of past sins, and denies infants need baptism.
- Letter 178.2Augustine of Hippo · ca. 386–430 · Augustine reports that the councils of Carthage and Numidia have written to Pope Innocent against the Pelagians.
- Letter 178.3Augustine of Hippo · ca. 386–430 · The heresy empties the Lord's Prayer, claiming one can become sinless and overcome temptation by nature alone.
- Letter 179.1Augustine of Hippo · ca. 386–430 · Augustine writes to John, bishop of Jerusalem, asking him to show his love for Pelagius by not being deceived by him.
- Letter 179.2Augustine of Hippo · ca. 386–430 · Augustine tells how two of Pelagius's disciples gave him Pelagius's book, which he answered.
- Letter 179.3Augustine of Hippo · ca. 386–430 · Pelagius's book identifies grace with created nature and leaves no room for the help of God sought in prayer.
- Letter 179.4Augustine of Hippo · ca. 386–430 · Pelagian teaching contradicts the church's blessings and Paul's prayers and statements about the Spirit's help.
- Letter 179.5Augustine of Hippo · ca. 386–430 · Augustine sends John both books so that he may see what Pelagius means by grace and lead him to confess true grace.
- Letter 179.6Augustine of Hippo · ca. 386–430 · Pelagius should be asked plainly whether we must pray not to sin and whether infants are freed from original sin by Christ's grace.
- Letter 179.7Augustine of Hippo · ca. 386–430 · Augustine asks for the record of the synod that cleared Pelagius and quotes Pelagius's own defense on the possibility of sinlessness.
- Letter 179.8Augustine of Hippo · ca. 386–430 · Augustine shows that Pelagius's book claimed Abel never sinned, contradicting his defense that no one is sinless from infancy.
- Letter 179.9Augustine of Hippo · ca. 386–430 · Pelagius must either admit original sin in Abel or retract his claim, since his defense implies everyone's early life is sinful.
- Letter 179.10Augustine of Hippo · ca. 386–430 · Augustine has witnesses that the book is Pelagius's and asks John to put the matter to him.
- Letter 181.1Augustine of Hippo · ca. 386–430 · Pope Innocent I praises the Council of Carthage for referring the Pelagian case to the apostolic see, according to ancient custom.
- Letter 181.2Augustine of Hippo · ca. 386–430 · Innocent welcomes the council's request for a decree binding all churches against the Pelagians.
- Letter 181.3Augustine of Hippo · ca. 386–430 · Like a physician who amputates a festering limb, the church must cut off the error quickly.
- Letter 181.4Augustine of Hippo · ca. 386–430 · It is unjust and irreligious to owe one's existence to God yet deny owing him daily grace.
- Letter 181.5Augustine of Hippo · ca. 386–430 · We need God's help daily, whether living well or badly; free choice alone cannot overcome sin.
- Letter 181.6Augustine of Hippo · ca. 386–430 · David's constant prayer for God's help refutes the Pelagian claim that we do not need it.
- Letter 181.7Augustine of Hippo · ca. 386–430 · Adam fell by misusing freedom; Christ restores through baptism and continues to supply daily grace.
- Letter 181.8Augustine of Hippo · ca. 386–430 · Those who deny the need for divine help are enemies of the faith and unworthy of communion, and must be removed from the church.
- Letter 181.9Augustine of Hippo · ca. 386–430 · Innocent excommunicates the Pelagians but allows the bishops to receive them back if they repent and condemn their views.
- Letter 182.1Augustine of Hippo · ca. 386–430 · Pope Innocent I replies to the Council of Milevis, praising its pastoral concern both to exclude the erring and to receive the repentant.
- Letter 182.2Augustine of Hippo · ca. 386–430 · Innocent affirms that questions of faith are rightly referred to the see of Peter, from which answers flow to all provinces.
- Letter 182.3Augustine of Hippo · ca. 386–430 · The Pelagians, by denying God's help, abolish daily prayer; Adam's fall and David's prayers show our need of grace.
- Letter 182.4Augustine of Hippo · ca. 386–430 · Scripture everywhere joins God's help to free will; the council's testimonies suffice to refute Pelagius and Caelestius.
- Letter 182.5Augustine of Hippo · ca. 386–430 · Innocent rejects the claim that unbaptized infants can have eternal life, citing John 6:53 and Matt 19:14.
- Letter 182.6Augustine of Hippo · ca. 386–430 · Innocent excommunicates Pelagius and Caelestius and all who obstinately defend their views.
- Letter 182.7Augustine of Hippo · ca. 386–430 · Innocent allows Pelagius and Caelestius to be received back if they renounce their errors.
- Letter 183.1Augustine of Hippo · ca. 386–430 · Pope Innocent I writes to the five African bishops, welcoming their letter and reaffirming his judgment against the Pelagians.
- Letter 183.2Augustine of Hippo · ca. 386–430 · Innocent does not know of Pelagians in Rome but hopes that all followers will be corrected by Pelagius's condemnation.
- Letter 183.3Augustine of Hippo · ca. 386–430 · Innocent doubts the authenticity and the force of the acts of Diospolis, which reached him without official letters.
- Letter 183.4Augustine of Hippo · ca. 386–430 · Innocent hopes Pelagius will truly convert and seek pardon, but declines to summon him to Rome.
- Letter 183.5Augustine of Hippo · ca. 386–430 · Innocent condemns the book attributed to Pelagius and asks that he anathematize it for the sake of his followers.
- Letter 185.1Augustine of Hippo · ca. 386–430 · Augustine explains to Boniface, a military officer, that the Donatists, unlike the Arians, confess one substance of the Trinity and differ only over communion.
- Letter 185.2Augustine of Hippo · ca. 386–430 · Heresies were foretold to test faith and love; the Donatists accept Christ from Scripture but not the church that Scripture also proclaims.
- Letter 185.3Augustine of Hippo · ca. 386–430 · The same Scriptures that foretell Christ foretell a church spread through all nations, not confined to Africa.
- Letter 185.4Augustine of Hippo · ca. 386–430 · Even if Caecilian were guilty, the worldwide church of Christ should not be abandoned because of one man.
- Letter 185.5Augustine of Hippo · ca. 386–430 · The charges against Caecilian rest on human testimony, while the worldwide church rests on the testimony of law, prophets, psalms, apostle, and Christ.
- Letter 185.6Augustine of Hippo · ca. 386–430 · The Donatists themselves first appealed to Emperor Constantine against Caecilian, so they cannot fault Catholics for appealing to emperors.
- Letter 185.7Augustine of Hippo · ca. 386–430 · The imperial laws against the Donatists, like the lions turned on Daniel's accusers, have in fact helped many by correcting them.
- Letter 185.8Augustine of Hippo · ca. 386–430 · Emperors' laws for the truth rightly punish the Donatists, as Nebuchadnezzar's law protecting the true God was just.
- Letter 185.9Augustine of Hippo · ca. 386–430 · It is the cause, not the suffering, that makes a martyr: Sarah persecuted Hagar justly, while Saul persecuted David unjustly.
- Letter 185.10Augustine of Hippo · ca. 386–430 · By the Donatists' own claim that the true church suffers rather than inflicts persecution, Caecilian belonged to it and their predecessors did not.
- Letter 185.11Augustine of Hippo · ca. 386–430 · There is just and unjust persecution: the church pursues the ungodly out of love to correct them, as Sarah disciplined Hagar.
- Letter 185.12Augustine of Hippo · ca. 386–430 · The Donatists' self-killing is an old custom, from provoking pagans and travelers to kill them to throwing themselves from cliffs or into fire and water.
- Letter 185.13Augustine of Hippo · ca. 386–430 · The laws free many who were held in the Donatist sect by fear, and they now give thanks for being compelled.
- Letter 185.14Augustine of Hippo · ca. 386–430 · Fear that a few Donatists will kill themselves must not keep the many from being saved; in most places peace has come without such deaths.
- Letter 185.15Augustine of Hippo · ca. 386–430 · Before the laws, Donatist bands (Circumcellions) terrorized masters, creditors, and officials and killed themselves at will.
- Letter 185.16Augustine of Hippo · ca. 386–430 · Many Donatists who disapproved of violence were shown the inconsistency of their schism, but most feared to cross over.
- Letter 185.17Augustine of Hippo · ca. 386–430 · The Donatists' readmission of the Maximianist schismatics, with their baptism, exposed their inconsistency and led many to return.
- Letter 185.18Augustine of Hippo · ca. 386–430 · Donatist violence left bishops a choice between silence and persecution, so appealing to Christian emperors was necessary.
- Letter 185.19Augustine of Hippo · ca. 386–430 · In the apostles' time kings opposed Christ; now, as Psalm 2 foretold, kings serve the Lord as kings by just laws, like Hezekiah, Josiah, and Darius.
- Letter 185.20Augustine of Hippo · ca. 386–430 · Now that kings worship Christ, they may not be indifferent to sacrilege any more than to adultery.
- Letter 185.21Augustine of Hippo · ca. 386–430 · Teaching is better than compulsion, but more people are corrected by fear; Scripture approves discipline for those words do not reach.
- Letter 185.22Augustine of Hippo · ca. 386–430 · Christ himself compelled Paul by striking him blind before teaching him, and Paul labored more than all.
- Letter 185.23Augustine of Hippo · ca. 386–430 · The church rightly compels her lost sons to return, as shepherds recover straying sheep; their baptism, like a royal mark, is recognized, not repeated.
- Letter 185.24Augustine of Hippo · ca. 386–430 · The parable's two stages, “bring in” then “compel,” show that compulsion belongs to the church's later age; the banquet is the unity of Christ's body.
- Letter 185.25Augustine of Hippo · ca. 386–430 · Augustine recalls that he first favored only fining Donatist clergy for violence, not compelling conversion, and the council at first asked for this.
- Letter 185.26Augustine of Hippo · ca. 386–430 · Violence such as the attack on Bishop Maximian of Bagai led the emperor to outlaw Donatism with fines and exile, though not death.
- Letter 185.27Augustine of Hippo · ca. 386–430 · Augustine recounts the Donatist assault on Maximian, Catholic bishop of Bagai, who survived being beaten, stabbed, and thrown from a tower.
- Letter 185.28Augustine of Hippo · ca. 386–430 · As Paul appealed to Roman law and Caesar, so bishops rightly seek the Christian emperor's protection; hence the emperor's laws for unity.
- Letter 185.29Augustine of Hippo · ca. 386–430 · When the laws arrived, many Donatists came over, some from fear lifted, others on reflection or following others.
- Letter 185.30Augustine of Hippo · ca. 386–430 · Most remaining Donatists were won over after the Conference of Carthage, but in some places Catholics still suffer maiming, murder, and arson.
- Letter 185.31Augustine of Hippo · ca. 386–430 · The sufferings of Catholics have borne fruit in greater unity; Augustine prays for the repentance of the rest.
- Letter 185.32Augustine of Hippo · ca. 386–430 · Like David mourning Absalom but consoled by peace, the church grieves for the few who die but rejoices in the many freed.
- Letter 185.33Augustine of Hippo · ca. 386–430 · Augustine compares the Donatists to two men in a collapsing house: one should be rescued even if the other kills himself.
- Letter 185.34Augustine of Hippo · ca. 386–430 · If we would rescue even one person from a falling house despite others' suicides, how much more must we work for eternal salvation.
- Letter 185.35Augustine of Hippo · ca. 386–430 · The Catholics do not covet Donatist property; they wish to share church goods, which belong to the poor, with those who join them.
- Letter 185.36Augustine of Hippo · ca. 386–430 · Donatist church property has passed by law to the Catholic Church; the Donatists are invited to share it in unity.
- Letter 185.37Augustine of Hippo · ca. 386–430 · The question is who belongs to the righteous, not who holds property; the Donatist claim to justify those they baptize usurps God's role.
- Letter 185.38Augustine of Hippo · ca. 386–430 · No one may claim to be righteous of himself or sinless in this life; the church will be without spot only at the resurrection.
- Letter 185.39Augustine of Hippo · ca. 386–430 · The whole church prays “forgive us our debts” and is cleansed through baptism toward the perfection Christ will give it on the last day.
- Letter 185.40Augustine of Hippo · ca. 386–430 · The church is now being cleansed and will be perfect at the resurrection; Christ justifies only his body, which the Donatists should enter.
- Letter 185.41Augustine of Hippo · ca. 386–430 · Wis 5:1 promises vindication only to the righteous: Naboth against Ahab, the Catholic against the heretic, not the reverse.
- Letter 185.42Augustine of Hippo · ca. 386–430 · No one cut off from the body of Christ can have righteousness, as a severed limb loses life; the Donatists should come in and share the church's goods.
- Letter 185.43Augustine of Hippo · ca. 386–430 · Donatists coming over are not rebaptized, but must do penance; they receive the unity of the Spirit and love, without which baptism does not profit.
- Letter 185.44Augustine of Hippo · ca. 386–430 · Receiving Donatist clergy in their offices is like grafting, a slight wound to the church's strictness healed by peace and love.
- Letter 185.45Augustine of Hippo · ca. 386–430 · The rule barring penitents from clerical office is discipline, not denial of pardon, and may be relaxed to heal a whole people's schism.
- Letter 185.46Augustine of Hippo · ca. 386–430 · Converted Donatist clergy may serve as clergy and bishops, but should repent humbly as Peter did and not grow proud of their reception.
- Letter 185.47Augustine of Hippo · ca. 386–430 · Receiving converted clergy in their offices follows the precedent of the Roman council of 313 and the Donatists' own treatment of the Maximianists.
- Letter 185.48Augustine of Hippo · ca. 386–430 · The Donatists' objection that rebaptism was an unforgivable sin against the Spirit would, if valid, exclude everyone who ever spoke against the Spirit.
- Letter 185.49Augustine of Hippo · ca. 386–430 · The unforgivable sin against the Spirit is final impenitence: refusing forgiveness in the church's unity until death.
- Letter 185.50Augustine of Hippo · ca. 386–430 · The Holy Spirit gives life only within the Catholic Church, the body of Christ; the Donatists have the sacrament outside but not its reality.
- Letter 185.51Augustine of Hippo · ca. 386–430 · Augustine closes by commending to Boniface the work of correcting the Donatists.
- Letter 186.1Augustine of Hippo · ca. 386–430 · Augustine and Alypius write to Paulinus of Nola about Pelagius, whom they once loved as orthodox and now love in hope of his correction, explaining how they came to know his teaching on grace.
- Letter 186.2Augustine of Hippo · ca. 386–430 · Augustine explains how the African councils of Carthage and Milevis and a private letter brought the case of Pelagius before Pope Innocent, who replied fittingly.
- Letter 186.3Augustine of Hippo · ca. 386–430 · The papal and conciliar documents show moderation toward persons but a firm suppression of the error, for grace not only forgives sins but enables both the will and the deed of righteousness.
- Letter 186.13Augustine of Hippo · ca. 386–430 · The Pelagians argue from Esau and Jacob struggling in the womb that infants have free choice and personal sins.
- Letter 186.27Augustine of Hippo · ca. 386–430 · Those who deny original sin must say what becomes of infants who die unbaptized; Pelagius himself anathematized the view that such infants have eternal life.
- Letter 186.28Augustine of Hippo · ca. 386–430 · To say unbaptized infants have life contradicts Christ's words in John 6, the apostolic see, and Pelagius's own anathema.
- Letter 186.29Augustine of Hippo · ca. 386–430 · Some in Paulinus's city cling to the view that unbaptized infants have life, but Christ's words in John 6 force the admission that they cannot.
- Letter 186.31Augustine of Hippo · ca. 386–430 · God gathered a remnant even from unwilling Jerusalem by grace, and Augustine likewise cries out against those who resist the Church even after Pelagius's trial in Palestine.
- Letter 186.32Augustine of Hippo · ca. 386–430 · Augustine lists the propositions charged against Pelagius at Diospolis, which he had to anathematize.
- Letter 186.33Augustine of Hippo · ca. 386–430 · Whoever accepts Pelagius's anathemas must positively confess the Catholic counterparts: original sin, the need of baptism, grace for every act, and grace not given according to merit.
- Letter 186.34Augustine of Hippo · ca. 386–430 · Pelagius's later books still give the will equal power to sin or not to sin, or call it strong and firm, whereas it is weak until healed.
- Letter 186.35Augustine of Hippo · ca. 386–430 · Pelagius's statement that grace lets us fulfil commands 'more easily' implies that they can be fulfilled without grace.
- Letter 186.36Augustine of Hippo · ca. 386–430 · Scripture, as John of Jerusalem reminded Pelagius, says that nothing good is achieved without grace, not merely more easily; and Pelagius's 'even balance' contradicts his own concession.
- Letter 186.37Augustine of Hippo · ca. 386–430 · We should pray for the Pelagians, who like the philosophers trust the will and risk making void the cross, since nature could not even keep its health without grace.
- Letter 186.38Augustine of Hippo · ca. 386–430 · Though their error is their own fault, we must pray for them, as Paul prayed for unbelieving Israel, since belief itself requires God's grace.
- Letter 187.4Augustine of Hippo · ca. 386–430 · Augustine notes that Dardanus rightly holds Christ to be perfect man, with a human soul and mind, unlike the heretics who deny either.
- Letter 188.2Augustine of Hippo · ca. 386–430 · Augustine explains his concern to warn Juliana against teachings contrary to grace, quoting her grateful reply.
- Letter 188.3Augustine of Hippo · ca. 386–430 · Augustine warns Juliana that the error of those who limit grace to nature and teaching and deny that love is God's gift is not small.
- Letter 188.4Augustine of Hippo · ca. 386–430 · Augustine quotes the book written to Demetrias, which tells her that her spiritual riches can come only from herself.
- Letter 188.5Augustine of Hippo · ca. 386–430 · Saying spiritual goods are 'in' Demetrias is true, but saying they are 'from' her alone is poison; Paul teaches that the treasure is God's.
- Letter 188.7Augustine of Hippo · ca. 386–430 · Demetrias should pray and give thanks, recognizing that her goods are in her but not from her alone, since God works both the will and the deed by inspiring love.
- Letter 188.8Augustine of Hippo · ca. 386–430 · Solomon knew continence was God's gift and prayed for it; Pelagius's words would make Demetrias think it comes from herself alone.
- Letter 188.10Augustine of Hippo · ca. 386–430 · Augustine asks Juliana to confirm Demetrias's disposition, noting that denying God's goodness its source offends the Trinity itself.
- Letter 188.11Augustine of Hippo · ca. 386–430 · Pelagius's apparent statements about grace are ambiguous, referring grace only to nature, teaching, forgiveness, or Christ's example.
- Letter 188.12Augustine of Hippo · ca. 386–430 · Augustine challenges Juliana to find in the book any confession of grace beyond nature, teaching and forgiveness, and asks whether it is Pelagius's work and whether she has it.
- Letter 190.14Augustine of Hippo · ca. 386–430 · If creationism cannot explain original sin, one should not rashly adopt traducianism, especially Tertullian's materialist version.
- Letter 190.22Augustine of Hippo · ca. 386–430 · Augustine warns Optatus against the Pelagian heresy condemned by Innocent and Zosimus, which uses the creation of new souls to deny original sin, quoting Pelagius's argument.
- Letter 190.23Augustine of Hippo · ca. 386–430 · If Optatus cannot reconcile the creation of new souls with original sin, he must drop the theory, since infant baptism truly remits sins, as Zosimus's letter affirms.
- Letter 190.24Augustine of Hippo · ca. 386–430 · Better to leave the soul's origin unknown than to make God the author of sin, posit an evil nature, or empty infant baptism.
- Letter 191.1Augustine of Hippo · ca. 386–430 · Augustine joyfully thanks the Roman presbyter Sixtus for his letter defending grace against the Pelagians, whose patron he had been rumoured to be.
- Letter 191.2Augustine of Hippo · ca. 386–430 · Augustine urges Sixtus to restrain open Pelagians, watch over those who spread the error secretly, and patiently teach those who have fallen silent out of fear.
- Letter 193.2Augustine of Hippo · ca. 386–430 · Augustine welcomes Mercator's anti-Pelagian writings and encourages him to persevere, since many wise defenders are the world's health.
- Letter 193.3Augustine of Hippo · ca. 386–430 · The Pelagians concede that infants believe through their sponsors; then, by John 3:36, unbaptized infants are unbelievers on whom God's wrath remains, which can only be from original sin.
- Letter 193.4Augustine of Hippo · ca. 386–430 · Having admitted that infants believe, the Pelagians must accept that unbaptized infants, as unbelievers, are condemned, which implies original sin.
- Letter 193.5Augustine of Hippo · ca. 386–430 · Enoch and Elijah, who did not die, do not disprove that bodily death is the punishment of sin; God may remit the penalty to some.
- Letter 193.12Augustine of Hippo · ca. 386–430 · Whatever the answer, bodily death would not have come without sin, and the resurrection of the righteous shows grace more wonderfully than exemption from death.
- Letter 194.1Augustine of Hippo · ca. 386–430 · Augustine tells Sixtus of his joy that Sixtus, once rumoured to favour the Pelagians, has anathematized them and written clearly in defence of grace.
- Letter 194.2Augustine of Hippo · ca. 386–430 · Augustine urges Sixtus to deal with three kinds of Pelagians: open defenders to be restrained, secret propagandists to be tracked down, and silent sympathizers to be patiently taught.
- Letter 194.3Augustine of Hippo · ca. 386–430 · Denying that a good will needs God's help inflates rather than strengthens free choice.
- Letter 194.6Augustine of Hippo · ca. 386–430 · The Pelagians want some merit to precede grace, but God's mercy and truth meet so that the saved have no merit before being freely justified, though the righteous then have merits.
- Letter 194.7Augustine of Hippo · ca. 386–430 · Though Pelagius anathematized the view that grace is given by merit, his followers still teach it, contrary to Romans, which teaches that grace justifies the ungodly.
- Letter 194.8Augustine of Hippo · ca. 386–430 · The Pelagians claim that the grace given without merit is human nature, but the grace Paul commends is that by which sinners are justified through Christ.
- Letter 194.9Augustine of Hippo · ca. 386–430 · Even forgiveness is obtained by faith, so faith itself, the beginning of all merit, must be God's free gift.
- Letter 194.13Augustine of Hippo · ca. 386–430 · The defenders of free choice repeat the objection Paul answered in Rom 9: why does God still find fault?
- Letter 194.31Augustine of Hippo · ca. 386–430 · The Pelagian objection fails with infants: why does one die baptized and another unbaptized, when no merit distinguishes them and fate or fortune cannot be invoked?
- Letter 194.35Augustine of Hippo · ca. 386–430 · The Pelagian appeal to foreseen works is refuted by Paul himself, who answered the charge of injustice not by foreseen works but by God's free mercy.
- Letter 194.42Augustine of Hippo · ca. 386–430 · The theory that God punishes sins infants would have committed is absurd and contradicts the Pelagians' own promise of salvation for unbaptized infants.
- Letter 194.43Augustine of Hippo · ca. 386–430 · Augustine reports these views because he has heard them; the Pelagians, cornered by Scripture and the rite of infant baptism with its exorcism and renunciation, resort to folly.
- Letter 194.45Augustine of Hippo · ca. 386–430 · The Pelagian claim that infants profess belief in the remission of sins only for others is a laughable evasion.
- Letter 194.46Augustine of Hippo · ca. 386–430 · The exorcism of infants shows the devil rules them through sin; and since the Pelagians admit infants believe through sponsors, unbaptized infants as unbelievers are condemned, which presupposes original sin.
- Letter 194.47Augustine of Hippo · ca. 386–430 · Augustine asks Sixtus to report further Pelagian arguments and his own replies, since heresies rouse the Church to study Scripture more carefully.
- Letter 195.1Augustine of Hippo · ca. 386–430 · Jerome writes to Augustine praising his steadfastness against the Pelagians, for which heretics hate them both.
- Letter 196.7Augustine of Hippo · ca. 386–430 · Those who glory in the law without grace, whether Jews or Pelagians, refuse God's righteousness; the Pelagians thus Judaize in error, and their leaders have been excommunicated.
- Letter 199.22Augustine of Hippo · ca. 386–430 · Augustine agrees that the end grows nearer daily, but notes that Paul's descriptions of the last times already applied in his own day.
- Letter 200.2Augustine of Hippo · ca. 386–430 · Augustine praises Valerius's Catholic faith, humility, generosity, and zeal against heresy, while caring for heretics' salvation.
- Letter 201.1Augustine of Hippo · ca. 386–430 · The emperors Honorius and Theodosius II inform Bishop Aurelius of Carthage that they have renewed the decree expelling Pelagius and Caelestius and penalizing anyone who shelters them.
- Letter 201.2Augustine of Hippo · ca. 386–430 · The emperors direct Aurelius to require all bishops to subscribe to the condemnation of Pelagius and Caelestius on pain of deposition, exile, and excommunication.
- Letter 202.1Augustine of Hippo · ca. 386–430 · Jerome writes to Alypius and Augustine rejoicing that, with their help, the heresy of Caelestius has been defeated, though its adherents still hate them.
- Letter 202.2Augustine of Hippo · ca. 386–430 · Jerome explains that grief and illness kept him from answering Annianus of Celeda, the Pelagian, and sends greetings from Albina, Pinianus, Melania, and Paula.
- Letter 204.1Augustine of Hippo · ca. 386–430 · Augustine replies to the tribune Dulcitius, explaining that the suicides of some Donatists should not halt the work of bringing the many back to unity.
- Letter 204.2Augustine of Hippo · ca. 386–430 · Augustine argues that the many returning to unity outweigh the few Donatists who kill themselves, comparing the Church's grief to David's mourning for Absalom.
- Letter 204.3Augustine of Hippo · ca. 386–430 · Augustine approves Dulcitius's edicts at Thamugadi but notes the Donatists misread his words as a death threat, since he had no power to execute them.
- Letter 204.4Augustine of Hippo · ca. 386–430 · Augustine recalls his earlier arguments that the cause, not the punishment, makes a martyr, that rulers may punish sacrilege, and that receiving Donatists without rebaptism does not mean receiving them unchanged.
- Letter 204.9Augustine of Hippo · ca. 386–430 · Augustine promises the people of Thamugadi a full reply to both letters of Gaudentius, the Donatist bishop.
- Letter 207.1Augustine of Hippo · ca. 386–430 · Augustine sends Bishop Claudius his reply to Julian of Eclanum's four books, explaining that his earlier answer had relied on inaccurate extracts.
- Letter 208.3Augustine of Hippo · ca. 386–430 · Augustine says good and bad are mixed in the Church's flock until Christ separates them, and that the Donatists, by separating early, cut themselves off from unity.
- Letter 208.6Augustine of Hippo · ca. 386–430 · Augustine teaches that good sheep place their hope in Christ, not in pastors, and that the Catholic Church spread through the world contains good and bad, while those separated from it cannot be good.
- Letter 208.7Augustine of Hippo · ca. 386–430 · Augustine urges Felicia to hold fast to the Church, since her virginity would have profited nothing outside its unity, and to place her hope in Christ who compelled her to come in.
- Letter 209.2Augustine of Hippo · ca. 386–430 · Augustine explains how Fussala, a former Donatist town forty miles from Hippo, was won to unity at great cost, and why he arranged for it to have its own bishop.
- Letter 214.2Augustine of Hippo · ca. 386–430 · Augustine urges the monks to agree, holding both grace, by which Christ saves the world, and free will, by which he judges it, while denying that anything good can be done without grace.
- Letter 214.3Augustine of Hippo · ca. 386–430 · Augustine explains that his letter to Sixtus opposed the Pelagian teaching that grace is given according to merit, since everything that distinguishes a person is received from God.
- Letter 214.4Augustine of Hippo · ca. 386–430 · Augustine explains that good works, prayer, and faith are themselves gifts of God, so that grace precedes merit, though God will still crown good merit at the judgment.
- Letter 214.5Augustine of Hippo · ca. 386–430 · Augustine explains that the monks' haste to return for Easter prevented him from sending fuller documents on the councils against the Pelagians.
- Letter 214.6Augustine of Hippo · ca. 386–430 · Augustine asks that the monk who caused the disturbance be sent to him, noting that Paul's teaching on grace was misunderstood even in apostolic times.
- Letter 214.7Augustine of Hippo · ca. 386–430 · Augustine urges the monks to believe in both free will and grace, showing from Scripture that even understanding is commanded of the will yet given by God.
- Letter 215.1Augustine of Hippo · ca. 386–430 · Augustine tells the monks of Hadrumetum that grace is not given for merit, yet all who can use free will are judged by their works, while unbaptized infants are condemned for original sin alone.
- Letter 215.2Augustine of Hippo · ca. 386–430 · Augustine sends the monks his book on grace and free will together with the African councils' letters and the popes' replies condemning Pelagianism.
- Letter 215.3Augustine of Hippo · ca. 386–430 · Augustine reports reading with the monks Cyprian's On the Lord's Prayer and his own letter to Sixtus, both showing that good living and conversion are gifts of grace.
- Letter 215.4Augustine of Hippo · ca. 386–430 · Augustine urges the monks to hold the Catholic faith that neither denies free will nor credits it with any good apart from grace.
- Letter 215.5Augustine of Hippo · ca. 386–430 · Augustine shows from Proverbs 4 that Scripture both commands the will and promises that God will make its paths straight.
- Letter 215.7Augustine of Hippo · ca. 386–430 · Augustine explains that turning aside to the right means ascribing one's good works to oneself rather than to God.
- Letter 215.8Augustine of Hippo · ca. 386–430 · Augustine concludes that relying on one's own will turns aside to the right, while abusing grace as license turns aside to the left, and asks that the monk Florus be sent to him.
- Letter 216.5Augustine of Hippo · ca. 386–430 · Valentinus rejects the claim that doing good lies in one's own power, insisting that free will is healed and helped daily by the grace of Christ.
- Letter 217.1Augustine of Hippo · ca. 386–430 · Augustine writes to Vitalis of Carthage, who held that the beginning of faith comes from our own will, arguing that this view contradicts the Church's prayers for the right faith of others.
- Letter 217.2Augustine of Hippo · ca. 386–430 · Augustine ironically challenges Vitalis to reject the liturgical prayers for unbelievers, catechumens, and the faithful, and Cyprian's book on the Lord's Prayer, if he holds that faith comes from the human will alone.
- Letter 217.3Augustine of Hippo · ca. 386–430 · Augustine argues from Paul's prayer and from Psalm 37:23 that the good will to believe is itself God's gift, not something that precedes it.
- Letter 217.4Augustine of Hippo · ca. 386–430 · Augustine identifies Vitalis's view, that grace consists only in teaching to which the will freely assents, with the Pelagian position that Pelagius himself had renounced at Diospolis.
- Letter 217.5Augustine of Hippo · ca. 386–430 · Augustine argues that if grace were only teaching applied to free will, prayer for the conversion and perseverance of others would be pointless, and that whatever must be asked of God is given by God.
- Letter 217.6Augustine of Hippo · ca. 386–430 · Augustine cites Cyprian's interpretation of "Thy will be done on earth as in heaven" as a prayer for the conversion of unbelievers, which would be empty if God did not convert their wills.
- Letter 217.7Augustine of Hippo · ca. 386–430 · Augustine warns that those who deny God's work in the will only pretend to pray and give thanks.
- Letter 217.8Augustine of Hippo · ca. 386–430 · Augustine argues from Colossians 1:12–13 that God frees the will from the power of darkness, so that believers come to faith by free will and yet by grace.
- Letter 217.9Augustine of Hippo · ca. 386–430 · Augustine explains that the power of darkness is the devil, to whom humanity fell subject in Adam, and from which baptized infants are rescued, the freedom of their will appearing when they reach the age of reason.
- Letter 217.10Augustine of Hippo · ca. 386–430 · Augustine says the devil, unable to repent, works unbelief in the unbelieving and permits seemingly good works among them, such as Roman virtues, which without faith do not please God.
- Letter 217.11Augustine of Hippo · ca. 386–430 · Augustine explains that Christ binds the devil and frees the will of his chosen to believe, and that this is the work of grace, not of nature or of the law.
- Letter 217.12Augustine of Hippo · ca. 386–430 · Augustine insists that grace is not the law or teaching but God's gift for each act, which alone makes teaching profitable.
- Letter 217.13Augustine of Hippo · ca. 386–430 · Augustine argues that God's answering prayers for unbelievers' conversion refutes the view that grace is mere nature or teaching, since we pray for the healing of their will.
- Letter 217.15Augustine of Hippo · ca. 386–430 · Augustine leaves open why some receive grace for a time and then fall, while insisting on holding firm to what is certain in the Catholic faith.
- Letter 217.17Augustine of Hippo · ca. 386–430 · Augustine explains that his twelve propositions address only whether grace precedes or follows the human will, and that agreement on them would end the dispute.
- Letter 217.18Augustine of Hippo · ca. 386–430 · Augustine argues that grace given to infants and condemned Pelagian formulas show that grace is neither given for the will's merit nor identical with nature or law.
- Letter 217.19Augustine of Hippo · ca. 386–430 · Augustine interprets "God wills all to be saved" as meaning that all who are saved are saved by his will, citing infants who die unbaptized despite their parents' efforts.
- Letter 217.20Augustine of Hippo · ca. 386–430 · Augustine argues that because grace is withheld justly from others in the same condition, those who receive it receive it freely and not for any merit of will.
- Letter 217.21Augustine of Hippo · ca. 386–430 · Augustine argues that perseverance to the end is God's gift, since God controls the end of each life.
- Letter 217.22Augustine of Hippo · ca. 386–430 · Augustine rejects the view that God gives or withholds grace from dying infants according to foreseen future wills, since all are judged by deeds done in the body, as Cyprian's On Mortality presupposes.
- Letter 217.23Augustine of Hippo · ca. 386–430 · Augustine argues that it is the opponents of grace who undermine free will, and that God prepares the will by hidden inspiration, not merely by teaching.
- Letter 217.24Augustine of Hippo · ca. 386–430 · Augustine argues from the churches' praise of God for Paul's conversion that God himself turns unwilling persecutors into willing believers.
- Letter 217.25Augustine of Hippo · ca. 386–430 · Augustine says the twelve propositions show that grace precedes the will, and invites Vitalis to reply if he rejects any of them.
- Letter 217.26Augustine of Hippo · ca. 386–430 · Augustine asks whether Vitalis will forbid the Church's prayers for unbelievers or refuse to say Amen to them, or accuse Cyprian of error.
- Letter 217.27Augustine of Hippo · ca. 386–430 · Augustine cites Paul's prayers for the Jews and his request that the Thessalonians pray for the word's progress, arguing that God himself makes unbelievers believe in answer to prayer.
- Letter 217.28Augustine of Hippo · ca. 386–430 · Augustine concludes that God removes the heart of stone and prepares the will, as both prayer for unbelievers and thanksgiving for believers show.
- Letter 217.29Augustine of Hippo · ca. 386–430 · Augustine distinguishes Vitalis's view from full Pelagianism: Vitalis grants that grace aids believers but holds that the beginning of faith comes from ourselves, which the Church's prayers refute.
- Letter 217.30Augustine of Hippo · ca. 386–430 · Augustine concludes that if Vitalis accepts prayer and thanksgiving for the conversion of unbelievers, he must confess that God's grace precedes and changes the human will.
- Letter 218.3Augustine of Hippo · ca. 386–430 · Augustine tells Palatinus that prayer itself shows our need of God's help to resist temptation, and that the beginning and completion of the good life are God's gifts.
- Letter 219.1Augustine of Hippo · ca. 386–430 · Augustine and other African bishops tell the bishops of Gaul that they have received and corrected the monk Leporius, who had denied that God was made man and so introduced a fourth person into the Trinity.
- Letter 219.2Augustine of Hippo · ca. 386–430 · The African bishops say that the Gallic bishops' condemnation and their own gentle correction were both God's work in healing Leporius, and ask that he be received back.
- Letter 219.3Augustine of Hippo · ca. 386–430 · The African bishops explain that Leporius, fearing change in God, had separated the Son of Man from the Son of God, but now confesses Christ as one, God and man, with both natures unchanged, and has signed a retraction.
- Letter 220.4Augustine of Hippo · ca. 386–430 · Augustine reproaches Boniface for remarrying after vowing continence, for letting Arians baptize his daughter and rebaptize consecrated women, and for reported concubines.
- Letter 221.2Augustine of Hippo · ca. 386–430 · Quodvultdeus asks Augustine for a handbook of all heresies since Christ, with their errors, their baptism, and the Church's answers.
- Letter 221.3Augustine of Hippo · ca. 386–430 · Quodvultdeus asks not for full refutations but for a brief summary of each heresy and the Catholic answer, useful to learned and unlearned clergy alike.
- Letter 222.2Augustine of Hippo · ca. 386–430 · Augustine notes that Philastrius counted 156 heresies and Epiphanius 80, showing how hard it is to define heresy, and offers to send Epiphanius's book for translation at Carthage.
- Letter 223.2Augustine of Hippo · ca. 386–430 · Quodvultdeus objects that Philastrius and Epiphanius give no answers to each heresy, are not brief, are in Greek, and omit later heresies.
- Letter 225.2Augustine of Hippo · ca. 386–430 · Prosper reports that monks at Marseilles reject Augustine's teaching on the calling of the elect, and that On Rebuke and Grace has hardened their opposition.
- Letter 225.3Augustine of Hippo · ca. 386–430 · Prosper sets out the Marseilles monks' position: grace is offered to all, predestination rests on foreknowledge of faith, and Augustine's doctrine breeds fatalism and despair and is new.
- Letter 225.4Augustine of Hippo · ca. 386–430 · Prosper describes how some at Marseilles reduce prevenient grace to the grace of creation and make the beginning of salvation lie in the natural will.
- Letter 225.5Augustine of Hippo · ca. 386–430 · Prosper reports how the Marseilles monks explain the different fates of infants and unevangelized nations by God's foreknowledge of their future merits.
- Letter 225.6Augustine of Hippo · ca. 386–430 · Prosper reports that the Marseilles monks hold Christ died for all, reject a fixed number of the elect, and make human obedience precede grace.
- Letter 225.7Augustine of Hippo · ca. 386–430 · Prosper says the opponents' standing, some now bishops, silences resistance, and begs Augustine to explain the obscure questions clearly.
- Letter 226.2Augustine of Hippo · ca. 386–430 · Hilary reports that the Gallic opponents hold that the fallen can still will to be healed and believe, and that grace then helps those who begin to will.
- Letter 226.3Augustine of Hippo · ca. 386–430 · Hilary reports that the opponents appeal to Augustine's own earlier writings (Letter 102 against Porphyry and the Exposition of Propositions from Romans) for election based on foreseen faith.
- Letter 226.4Augustine of Hippo · ca. 386–430 · Hilary reports that the opponents reduce predestination to foreknowledge of faith, deny that perseverance is given irresistibly, and reject Wisdom 4:11 as non-canonical.
- Letter 232.3Augustine of Hippo · ca. 386–430 · Augustine argues from fulfilled prophecy: the dispersion of the Jews, the spread of the gospel, heresies and schisms, and the fall of idolatry and conversion of the emperors.
- Letter 236.1Augustine of Hippo · ca. 386–430 · Augustine informs Bishop Deuterius that Victorinus, an aged subdeacon of Malliana, has confessed to being a Manichaean Hearer.
- Letter 236.2Augustine of Hippo · ca. 386–430 · Augustine describes Manichaean Hearers and Elect and their doctrines: docetism, rejection of the Old Testament, the soul as part of God, and God's mixture with darkness.
- Letter 236.3Augustine of Hippo · ca. 386–430 · Augustine asks Deuterius to depose Victorinus from clerical rank and to admit him to penance only if he names other Manichees in the province.
- Letter 237.1Augustine of Hippo · ca. 386–430 · Augustine tells Bishop Ceretius that the writings he sent are Priscillianist and that Argyrius either met them unawares or is caught in the heresy.
- Letter 237.2Augustine of Hippo · ca. 386–430 · Augustine explains that the hymn ascribed to Christ comes from apocrypha shared by several heresies, which reject the Old Testament and parts of the New, as Manichees reject Acts.
- Letter 237.3Augustine of Hippo · ca. 386–430 · Augustine says the Priscillianists accept all scriptures but twist them, hide their real teaching, and even have a precept permitting perjury to keep it secret.
- Letter 237.4Augustine of Hippo · ca. 386–430 · Augustine refutes the Priscillianist claim that the hymn was kept out of the canon to hide it from carnal men, which implies the canon itself is unspiritual.
- Letter 237.5Augustine of Hippo · ca. 386–430 · Augustine argues that the Priscillianists explain the hymn's “I wish to loose and be loosed” from canonical texts, so the hymn's supposed secret is already open in the canon.
- Letter 237.6Augustine of Hippo · ca. 386–430 · Augustine continues that the Priscillianist interpretations of the hymn do not fit its words and are in any case already plain in Scripture.
- Letter 237.7Augustine of Hippo · ca. 386–430 · Augustine shows that the hymn's “I wish to save and be saved,” as the Priscillianists explain it of baptism, is clearly taught in canonical Scripture.
- Letter 237.8Augustine of Hippo · ca. 386–430 · Augustine lists further lines of the hymn and the canonical texts the Priscillianists use to explain them, concluding that their explanations are a cover for hidden doctrines.
- Letter 237.9Augustine of Hippo · ca. 386–430 · Augustine concludes that the Priscillianist explanations are an evasion, condemns the hymn's line making Christ a mocker, and urges Ceretius to heal the sheep they have wounded.
- Letter 238.1Augustine of Hippo · ca. 386–430 · Augustine writes to the Arian count Pascentius, setting out his faith in writing since Pascentius refused to have their debate recorded.
- Letter 238.4Augustine of Hippo · ca. 386–430 · Augustine recounts that Pascentius anathematized Arius and Eunomius but demanded that the word homoousios be shown in Scripture, while Augustine insisted the thing matters more than the word.
- Letter 239.1Augustine of Hippo · ca. 386–430 · Augustine tells Pascentius that the creed he recited is common to both, and asks him to state and defend from Scripture the Arian points on which they differ.
- Letter 242.1Augustine of Hippo · ca. 386–430 · Augustine thanks the Arian Elpidius for trying to correct him and for sending an Arian bishop's treatise, and wishes him true knowledge from God, quoting 1 Cor 2:12–14.
- Letter 249.1Augustine of Hippo · ca. 386–430 · Augustine recommends to the deacon Restitutus Tyconius's treatment of tolerating evil in the Church for the sake of unity, while pointing him to Scripture itself.
- Letter 264.1Augustine of Hippo · ca. 386–430 · Augustine tells Maxima that heresies troubling her province were foretold and that God uses the evil of the wicked to prove and train the good.
- Letter 264.2Augustine of Hippo · ca. 386–430 · Augustine says God permits the wicked to train his people, commends Maxima's grief and vigilance, and urges her to keep those around her in the right faith.
- Letter 264.3Augustine of Hippo · ca. 386–430 · Augustine confirms Maxima's faith that the Son took a complete human nature, rational soul and flesh, without sin, and asks for the heretics' writings to refute them.
- Letter 265.1Augustine of Hippo · ca. 386–430 · Augustine replies to Seleuciana about a Novatianist who claimed Peter was not baptized though the other apostles were.
- Letter 265.6Augustine of Hippo · ca. 386–430 · Augustine says the claim that the apostles gave penance instead of baptism, with no penance after baptism, is foreign to Catholic faith, whether or not Novatianists hold it.
- On Order 2.46Augustine of Hippo · 386–387 · Augustine advises Monica to keep the faith she received in the sacraments and lists the hard questions about God, evil, and creation, including the Manichaean view that evil harmed God and that the soul is of God's substance, which should be approached only through the order of learning.
- Homilies on Matthew 4.2John Chrysostom · ca. 390 · Matthew counts generations from Abraham and David to the exile to Christ to fit prophecy; he introduces the virgin birth carefully; the manner of the Spirit's work is not to be pried into, though Christ truly took flesh from Mary; Joseph's righteousness and the angel's timing are explained.
- Homilies on Matthew 7.4John Chrysostom · ca. 390 · The star led the magi to the very child and stood over him, confirming their faith; their gifts refute Marcion (Christ truly in the flesh) and Paul of Samosata (not a mere man); the magi's precedence over the Jews foreshadowed the Gentiles' faith.
- Homilies on Matthew 8.1John Chrysostom · ca. 390 · Homily 8 opens with Matt 2:11–14: the magi, moved by the star and inner illumination, worshiped a poor child as God with symbolic gifts; they and Joseph obeyed without questioning; Christ fled rather than show his power, lest his incarnation seem unreal.
- Homilies on Matthew 8.5John Chrysostom · ca. 390 · Closing exhortation of Homily 8: Egypt, once worshiping cats and onions, now has monks who work with their hands to feed the poor and shame wealthy Christians; Antony's Life proves the truth of the faith; no birthplace or ancestry excuses us from virtue.
- Homilies on Matthew 16.2John Chrysostom · ca. 390 · Christ left the boldest statements about his divinity and creative work to his disciples out of condescension to his hearers, and he fulfilled the prophets by his deeds and the law by keeping it and by enabling believers to fulfil it through faith.
- Homilies on Matthew 16.3John Chrysostom · ca. 390 · The new commandments intensify and fulfil the old law rather than abolish it; the Old Testament is good and akin to the New, though less perfect, and Christ, legislating with his own authority, begins with anger as the root of murder.
- Homilies on Matthew 16.6John Chrysostom · ca. 390 · Forbidding anger safeguards the law against murder; against the Manichees the law of an eye for an eye is shown to be an act of mercy and both covenants to have one lawgiver; anger is permitted only for others’ good, and even small insults are forbidden.
- Homilies on Matthew 23.6John Chrysostom · ca. 390 · Calling the way narrow makes us watchful; the false prophets are hypocrites of corrupt life wearing a mask of virtue, and are to be guarded against.
- Homilies on Matthew 26.5John Chrysostom · ca. 390 · No one standing should be confident and no one fallen despair, against the Manichaean claim that wickedness cannot change; David’s adultery and murder are set out in full to show the greatness of his recovery.
- Homilies on Matthew 38.2John Chrysostom · ca. 390 · Christ explains that all things are delivered to him by the Father and that he alone knows the Father as the Father knows him; he then calls the weary to his kind yoke and light burden, which is lighter than the burden of sin.
- Homilies on Matthew 43.2John Chrysostom · ca. 390 · The three days in the heart of the earth prove a real death against Marcion’s denial of the passion; the Ninevites will condemn this generation, for Christ is greater than Jonah in every respect.
- Homilies on Matthew 46.1John Chrysostom · ca. 390 · The parable of the tares concerns heretics, whom the devil sows beside the truth while the guardians sleep; the master forbids the servants to pull them up, for heretics must not be killed.
- Homilies on Matthew 46.2John Chrysostom · ca. 390 · The tares are not to be uprooted, so that saints may not be killed with them and so that some may still become wheat, though heretics may be restrained; the mustard seed and the leaven show that the small band of disciples will transform the world.
- Homilies on Matthew 47.2John Chrysostom · ca. 390 · Harvest and sowing name different things; the treasure and the pearl teach that the preaching must be preferred to everything, and the net warns that faith without a good life does not save; the scribe of the kingdom brings out old and new, and Chrysostom draws the members of virtue, whose head is humility.
- Homilies on Matthew 51.3John Chrysostom · ca. 390 · Christ sets aside the food laws gently, from the nature of things, defends God’s law against the Pharisees’ traditions (against the Manichaean reading of the uprooted plant), rebukes the offended disciples, and teaches that defilement comes from the heart; Chrysostom applies this to worshipers who wash hands but not souls.
- Homilies on Matthew 55.5John Chrysostom · ca. 390 · Chrysostom praises the desert monks, who end their one frugal meal with a thanksgiving hymn that recalls the judgment, quotes the hymn, and explains each phrase as teaching trust in God, love for all, spiritual joy and abundance in good works.
- Homilies on Matthew 55.6John Chrysostom · ca. 390 · The monks’ hymn ends and begins again in doxology like Paul’s letters, thanks God even for food against the Manichaeans, asks for the Spirit and to escape shame at the judgment; Christians in cities and households, like the apostles’ converts and the married prophets, can share their wisdom.
- Homilies on Matthew 58.3John Chrysostom · ca. 390 · The child is a pattern of natural virtue, refuting the Manichaeans; receiving the humble is receiving Christ, and harming them deserves worse than drowning with a millstone; arrogance, the devil’s captivity, makes men pride themselves even on their ancestry, whether noble or humble, though every lineage contains both.
- Homilies on Matthew 59.2John Chrysostom · ca. 390 · God did not make Adam or anyone wicked; we ourselves show that sin comes from choice when we blame others only for what they could control, and since men change from good to bad and back, wickedness is not of nature; evil is neither from God nor unbegotten.
- Homilies on Matthew 59.3John Chrysostom · ca. 390 · Evil is not unbegotten, a blasphemous doctrine, but comes from our willing to disobey God, as everyone’s alternating virtue and vice shows; our blaming and praising of others prove that no one is wicked by necessity, and the “woe” falls only on those wicked by choice.
- Homilies on Matthew 62.1John Chrysostom · ca. 390 · On the Pharisees’ question about divorce, Chrysostom explains Christ’s appeal to creation (one man joined to one woman, one flesh), his answer about Moses’ concession to hardness of heart, the disciples’ objection, and the saying about eunuchs, which he applies to voluntary virginity and not to bodily mutilation.
- Homilies on Matthew 82.1John Chrysostom · ca. 390 · Judas partook of the mysteries unchanged; Christ instituted the Eucharist at the Passover, the type giving way to the truth, as the memorial of his death for the forgiveness of sins—a memorial that refutes those who deny his passion—and after foretelling the disciples’ flight promised to meet them in Galilee.
- Commentary on Ephesians 5:22-23Jerome · ca. 386 · Jerome explains the wife's subjection to her husband by the image of Christ and the church, warns that a union not made according to Christ's precepts is adultery rather than marriage, and gives an allegorical reading of body and mind.
- Commentary on Ephesians 5:25-27Jerome · ca. 386 · Jerome explains the holy love Paul enjoins on husbands, answers heretics who reject marriage, urges abstinence during pregnancy, and gives a tropological reading of soul and body.
- Commentary on Ephesians 5:31Jerome · ca. 386 · Jerome notes how Paul quotes Gen 2:24 freely, warns against seeking such quotations in the apocrypha, and explains the union of Adam and Eve as a figure of Christ and the church, against Marcion.
- Hexameron (Exameron) 1.30Ambrose · ca. 387-390 · Evil is not a creature of God but arises from human changeableness; the dualist heresies are wrong.
- Hexameron (Exameron) 2.20Ambrose · ca. 387-390 · What God approved is good, and its creator still more so, against the Arians and Eunomians.
- Hexameron (Exameron) 3.3Ambrose · ca. 387-390 · The gathered waters figure the one catholic church gathered from heretics, pagans, and devotees of the circus.
- Hexameron (Exameron) 3.32Ambrose · ca. 387-390 · Against Manichees, Photinians, and Eunomians, Ambrose argues from Gen 1:26 that the Son is co-creator and equal to the Father.
- Hexameron (Exameron) 3.55Ambrose · ca. 387-390 · The pollination of the palm and the caprification of the fig teach that converted pagans and heretics can strengthen the faithful.
- Hexameron (Exameron) 6.40Ambrose · ca. 387-390 · God's “Let us make” is addressed not to angels but to the Son, against Jewish and Arian objections.
- On the Blessings of the Patriarchs 27Ambrose · ca. 387-392 · Zebulun dwelling by the sea figures the church, firm on faith, a harbor for those shipwrecked by heresy and the storms of the world.
- Explanation of Twelve Psalms 1.33.7Ambrose · ca. 387-397 · The child is born of the virgin, the Son given from God: the Word made flesh.
- Explanation of Twelve Psalms 35.4.2Ambrose · ca. 387-397 · Christ is servant from his mother's womb, not by divine nature, against Jews and Arians.
- Explanation of Twelve Psalms 36.19.2Ambrose · ca. 387-397 · Naboth kept his ancestors' inheritance; so the faithful kept the true faith against those who demanded the Lord's temple.
- Explanation of Twelve Psalms 36.35.2Ambrose · ca. 387-397 · John never says the Word was made, but that the Word was God.
- Explanation of Twelve Psalms 36.35.4Ambrose · ca. 387-397 · "Made in him" does not make the Word a creature, as other texts show.
- Explanation of Twelve Psalms 36.36.1Ambrose · ca. 387-397 · John himself explains in his letter: the life appeared in the flesh.
- Explanation of Twelve Psalms 38.12.3Ambrose · ca. 387-397 · David exalted his soul by thinking highly of Christ, unlike the Arians.
- Explanation of Twelve Psalms 38.37.2Ambrose · ca. 387-397 · Christ gave the apostles power to loose sins; Novatian denied it.
- Explanation of Twelve Psalms 39.26.1Ambrose · ca. 387-397 · Against the Apollinarians, the psalm shows that Christ had a human soul as well as a body.
- Explanation of Twelve Psalms 43.20.2Ambrose · ca. 387-397 · God’s name, “I am who I am”, means eternal being; those who deny the Son’s co-eternity deny God.
- Explanation of Twelve Psalms 43.61.4Ambrose · ca. 387-397 · The praiseworthy shaking of the head is moving the mind’s senses by studying Scripture, unlike heretics who stir up unbelief.
- Explanation of Twelve Psalms 61.5.1Ambrose · ca. 387-397 · Those who say Christ took flesh without a human soul and affections are wrong, for he had to heal the source of sin.
- Explanation of Twelve Psalms 61.8.1Ambrose · ca. 387-397 · Christ’s subjection to the Father no more makes him lesser than his subjection to his mother.
- On Free Choice of the Will 1.2Augustine of Hippo · ca. 387–395 · Augustine recalls that this question drove him to the Manichaeans and sets out the faith from which the inquiry starts: one good, almighty Creator, who is not the author of sin, and his begotten Son.
- On the Catholic Way of Life and the Manichaean Way of Life 1.1Augustine of Hippo · ca. 387–389 · Augustine explains that this book answers the two Manichaean lures, their attacks on the Scriptures and their show of chastity, by setting out the catholic teaching on life and morals from both Testaments.
- On the Catholic Way of Life and the Manichaean Way of Life 1.2Augustine of Hippo · ca. 387–389 · Augustine notes that authority naturally precedes reason, but to meet the Manichaeans on their own terms he will begin with reason.
- On the Catholic Way of Life and the Manichaean Way of Life 1.9Augustine of Hippo · ca. 387–389 · Augustine shows that the command to love God and Paul's text on being reckoned as sheep for slaughter both come from the Old Testament, and rebukes the Manichaean claim that such passages are interpolations.
- On the Catholic Way of Life and the Manichaean Way of Life 1.10Augustine of Hippo · ca. 387–389 · Augustine replies that the catholic Church does not read the Old Testament as describing a repenting, envious, cruel, or bodily God, and that it leads believers from childish to mature understanding of God.
- On the Catholic Way of Life and the Manichaean Way of Life 1.17Augustine of Hippo · ca. 387–389 · The God of both Testaments is one; the Manichaeans misuse Scripture's humble and figurative language, while true understanding comes through love, as Christ's “ask, seek, knock” and the Wisdom of Solomon both teach.
- On the Catholic Way of Life and the Manichaean Way of Life 1.18Augustine of Hippo · ca. 387–389 · Augustine, once a Manichaean hearer himself, urges them to see the harmony of both Testaments in stirring up the love of God, and to listen to catholic teachers as he once listened to them for nine years.
- On the Catholic Way of Life and the Manichaean Way of Life 1.20Augustine of Hippo · ca. 387–389 · Temperance turns love away from visible things, so the Manichaean worship of the sun and moon is not Christian; God alone is to be loved, and the world only used for life's needs.
- On the Catholic Way of Life and the Manichaean Way of Life 1.28Augustine of Hippo · ca. 387–389 · Discipline heals the mind by fear and love, the Old Testament stressing fear and the New love; the two great commandments the Manichaeans praise come from the Old Testament, which they therefore cannot consistently reject.
- On the Catholic Way of Life and the Manichaean Way of Life 1.29Augustine of Hippo · ca. 387–389 · Since Christ says the whole Law and the Prophets hang on the two commandments of love, the Manichaeans cannot dismiss the passage as an interpolation without producing an uncorrupted manuscript, which they never do.
- On the Catholic Way of Life and the Manichaean Way of Life 1.31Augustine of Hippo · ca. 387–389 · Against Manichaean boasts of abstinence, Augustine describes catholic hermits and especially the communities of monks and nuns in the East and Egypt, with their common property, manual work, deans and fathers, fasting, and generous almsgiving.
- On the Catholic Way of Life and the Manichaean Way of Life 1.33Augustine of Hippo · ca. 387–389 · Augustine describes communities of Christian men and women at Milan and Rome who live by manual work and practice severe fasts, yet, following Paul, never treat food or wine as unclean and make love their rule.
- On the Catholic Way of Life and the Manichaean Way of Life 1.34Augustine of Hippo · ca. 387–389 · Augustine challenges the Manichaeans to compare their life with that of true catholics, not with nominal Christians, such as those who venerate tombs and pictures or feast over the dead, whom the Church condemns and tries to correct until the final separation.
- On the Catholic Way of Life and the Manichaean Way of Life 1.35Augustine of Hippo · ca. 387–389 · Augustine answers the Manichaean charge that baptized Christians should not marry, beget children, or own property, citing Paul's words on the body, marriage, and continence in 1 Corinthians 6–7, and closes the first book.
- On the Catholic Way of Life and the Manichaean Way of Life 2.1Augustine of Hippo · ca. 387–389 · The highest good is God, who exists supremely and unchangeably, so that nothing is contrary to him except not being; Augustine proposes to approach the question step by step.
- On the Catholic Way of Life and the Manichaean Way of Life 2.2Augustine of Hippo · ca. 387–389 · Asking first what evil is, Augustine argues that evil is what is against nature, a falling away from being toward non-being, so that no nature or substance is evil and God, the author of all natures, is not the author of evil.
- On the Catholic Way of Life and the Manichaean Way of Life 2.3Augustine of Hippo · ca. 387–389 · If evil is what harms, and harm is loss of good, then in the Manichaean system evil can harm neither the kingdom of darkness, which has no good, nor the kingdom of light, which is inviolable.
- On the Catholic Way of Life and the Manichaean Way of Life 2.4Augustine of Hippo · ca. 387–389 · Catholic teaching distinguishes God, good by his own nature, from creatures, good by participation and able to fall short; evil is a privation, not an essence, and God is not its author.
- On the Catholic Way of Life and the Manichaean Way of Life 2.5Augustine of Hippo · ca. 387–389 · If evil is corruption, it exists only in a good substance that it corrupts, so the Manichaean race of darkness, lacking all good, could not be corrupted.
- On the Catholic Way of Life and the Manichaean Way of Life 2.6Augustine of Hippo · ca. 387–389 · Corruption is not a substance but a falling away from being toward non-being; being means order and unity, and the highest evil would be the non-being toward which corruption tends.
- On the Catholic Way of Life and the Manichaean Way of Life 2.7Augustine of Hippo · ca. 387–389 · God's goodness orders all failing things, including souls that fall by free choice, so that nothing reaches non-being; Isaiah's “I create evil” means God orders, not makes, what is failing.
- On the Catholic Way of Life and the Manichaean Way of Life 2.8Augustine of Hippo · ca. 387–389 · Evil is not a substance such as a scorpion's poison but the unsuitability between things, as shown by poison, food, salt, the elements, and even the sun the Manichaeans worship, all helpful in one relation and harmful in another.
- On the Catholic Way of Life and the Manichaean Way of Life 2.9Augustine of Hippo · ca. 387–389 · Augustine shows that the Manichaean kingdom of darkness, with its five caverns and their animals, as they describe it, is full of goods such as strength, sight, speech, fruitfulness, order, and life, and so cannot be the highest evil.
- On the Catholic Way of Life and the Manichaean Way of Life 2.10Augustine of Hippo · ca. 387–389 · Augustine examines the Manichaean “three seals” of mouth, hands, and breast, and shows that the division cannot consistently cover all sins.
- On the Catholic Way of Life and the Manichaean Way of Life 2.11Augustine of Hippo · ca. 387–389 · The Manichaean seal of the mouth forbids blasphemy, yet by calling the soul a part of God they make God corrupted, changed, needy, weak, wretched, and enslaved, worse than any blasphemy; even the laws of number are more inviolable than their God.
- On the Catholic Way of Life and the Manichaean Way of Life 2.12Augustine of Hippo · ca. 387–389 · Augustine recalls the unanswered question that troubled him as a Manichaean, why God fought the race of darkness if it could not harm him, and refutes two evasions, one of them heard recently at Carthage.
- On the Catholic Way of Life and the Manichaean Way of Life 2.13Augustine of Hippo · ca. 387–389 · The worth of abstinence depends on its end; Augustine contrasts a frugal man who takes a little lard and wine with a Manichaean Elect who feasts on costly vegetarian delicacies, showing the absurdity of judging holiness by meat and wine alone.
- On the Catholic Way of Life and the Manichaean Way of Life 2.14Augustine of Hippo · ca. 387–389 · Augustine sets out the whole of Romans 14 and 1 Corinthians 8 and 10 to show that Paul's counsel to abstain from meat and wine was for self-restraint, to avoid idol food, and out of love for the weak, not because meat is unclean.
- On the Catholic Way of Life and the Manichaean Way of Life 2.15Augustine of Hippo · ca. 387–389 · Augustine sets out the Manichaean reason for abstaining from meat: particles of the divine substance, trapped in plants, are freed by the Elect's eating, while meat is the filthy residue left when the divine has escaped.
- On the Catholic Way of Life and the Manichaean Way of Life 2.16Augustine of Hippo · ca. 387–389 · Augustine ridicules the Manichaean claim that the divine part in plants is detected by color, smell, and taste, shows that time, cooking, and handling often improve food, and exposes the cruelty and absurdity of their food rules, their refusal of bread to beggars, and their forcing of children to eat leftovers.
- On the Catholic Way of Life and the Manichaean Way of Life 2.17Augustine of Hippo · ca. 387–389 · On the Manichaean seal of the hands, Augustine argues from Christ's cursing of the fig tree and the herd of swine that we share no bond of law with plants and animals, and exposes the cruelty and inconsistency of rules that forbid plucking fruit for a dying man yet let Hearers do the plucking and allow the killing of vermin.
- On the Catholic Way of Life and the Manichaean Way of Life 2.18Augustine of Hippo · ca. 387–389 · Augustine argues that by treating procreation as worse than intercourse and urging the avoidance of conception, the Manichaeans in effect forbid marriage, as 1 Tim 4:3 foretold, and their doctrine of freeing souls from seeds through eating invites grave suspicion.
- On the Catholic Way of Life and the Manichaean Way of Life 2.19Augustine of Hippo · ca. 387–389 · Augustine recounts what he saw and heard in his nine years as a Manichaean Hearer at Carthage: Elect breaking their rules, harassing women in the street, an assault at a vigil, mutual accusations of adultery, theater-going, and a teacher who seduced a consecrated virgin and excused himself by Mani's teaching on Adam.
- On the Catholic Way of Life and the Manichaean Way of Life 2.20Augustine of Hippo · ca. 387–389 · Augustine tells how a wealthy Manichaean Hearer at Rome gathered the Elect into his house under a bishop to live by Mani's rule, until quarrels exposed their crimes and the bishop fled; he concludes that the Manichaeans cannot fairly judge the catholic Church by its worst members.
- Commentary on Titus 1:6Jerome · ca. 387 · Jerome explains “the husband of one wife” (Titus 1:6) as the example of single marriage a bishop must give, not as making every once-married man better than the twice-married; he rejects excluding men whose first marriage was before baptism, condemns the Montanist and Novatianist ban on second marriages and Tertullian's On Monogamy, and discusses the bishop's children.
- On Genesis against the Manichaeans 1.1Augustine of Hippo · ca. 388–390 · Augustine explains that he writes in plain language so that even the unlearned can answer the Manichees' attacks on the Old Testament, and that God permits heresies to rouse believers to study Scripture.
- On Genesis against the Manichaeans 1.3Augustine of Hippo · ca. 388–390 · Augustine explains that the earth God made was at first invisible and unformed, and that the light in which God dwells is not the sun the Manichees worship but the true light that enlightens every person.
- On Genesis against the Manichaeans 1.4Augustine of Hippo · ca. 388–390 · Augustine argues that darkness, like silence or nakedness, is not a thing but an absence, and so the Manichaean myth of a race of darkness is empty.
- On Genesis against the Manichaeans 1.5Augustine of Hippo · ca. 388–390 · Augustine explains that the Spirit was borne over the waters by power, not by place, and that “heaven and earth” and “water” name the formless matter God first created.
- On Genesis against the Manichaeans 1.17Augustine of Hippo · ca. 388–390 · Against the Manichaean mockery of God's image as bodily, Augustine argues that Scripture's bodily language about God is figurative and that man is God's image in his inner self, reason and understanding, shown also by his upright posture.
- On Genesis against the Manichaeans 2.8Augustine of Hippo · ca. 388–390 · God's breathing into Adam does not mean that part of God became the human soul, as the Manichees hold; Scripture shows the soul and spirit of man were made, and their changeableness proves they are not divine.
- On Genesis against the Manichaeans 2.25Augustine of Hippo · ca. 388–390 · Every Christian bears the person of Christ and receives his commandment; the serpent prophetically signifies the heretics, above all the Manichees, who promise knowledge, say the soul is God, and worship the sun.
- On Genesis against the Manichaeans 2.26Augustine of Hippo · ca. 388–390 · The Manichees, who despise bodies and hold that the serpent was Christ and the commandment the work of a god of darkness, are prefigured by the serpent; their error deceives the proud, the lustful, and the curious, while Paul shows that both the ruling and the ruled parts of man are from God.
- On Genesis against the Manichaeans 2.27Augustine of Hippo · ca. 388–390 · Read as prophecy, Adam's labor, the forbidden food (heretical deceit), and the garments of skin (carnal phantasms) describe the Christian led into heresy, who can still reach the tree of life through tribulation and love.
- On Genesis against the Manichaeans 2.29Augustine of Hippo · ca. 388–390 · Augustine closes by setting the Manichaean doctrine that God's own nature suffers, sins, and is changed against the catholic doctrine that a nature made from nothing fell by its own will, that no nature is evil, and that God is unchangeably good.
- Sermon on the Eight Beatitudes 7Chromatius of Aquileia · ca. 388-407 · Chromatius explains the seventh step: the greater peacemaking is bringing pagans, sinners, heretics and divided churches to peace with God.
- Sermon 2.5Chromatius of Aquileia · ca. 388-407 · text not on this site
- Sermon 21.3Chromatius of Aquileia · ca. 388-407 · text not on this site
- Sermon 28.2Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractates on Matthew 2.2Chromatius of Aquileia · ca. 388–407 · Chromatius argues against the heretics that Christ's baptism reveals the Trinity, with the Son a true Son by nature, not by adoption: three persons, one divinity and substance.
- Tractates on Matthew 4.4Chromatius of Aquileia · ca. 388–407 · Chromatius explains that salt loses its savour in those who abandon the faith for heresy or paganism, like Judas, and are cast out of the church.
- Tractates on Matthew 5.4Chromatius of Aquileia · ca. 388–407 · Chromatius identifies the lamp with God's commandment and grace, to be set in the church like the golden lampstand of Zechariah and the tabernacle, a type of the Holy Spirit.
- Tractates on Matthew 8.1Chromatius of Aquileia · ca. 388–407 · Chromatius reports the view that the 'adversary' is a personal enemy to be reconciled before death, and objects that one may not agree with an adversary of the faith.
- Tractates on Matthew 9.3Chromatius of Aquileia · ca. 388–407 · Chromatius interprets the eye as the bishop and the hand as the presbyter, who are to be removed from the church if they cause it to stumble by false faith or bad life.
- Tractate 10.1 on Matthew 5:31–32Chromatius of Aquileia · ca. 388–407 · Chromatius explains Matt 5:31–32: Christ removed the Mosaic licence of divorce and restored the indissoluble law of marriage, condemning those who put away chaste wives to remarry, while permitting a husband to put away an adulterous wife.
- Tractates on Matthew 17.1Chromatius of Aquileia · ca. 388–407 · Chromatius interprets the eye as the lamp of the body, meaning faith, which lights the Christian's way; the heretic, having lost it, lives in great darkness.
- Tractates on Matthew 17.2Chromatius of Aquileia · ca. 388–407 · Chromatius interprets the eye also as the bishop, whose faith and life give light or darkness to the whole church.
- Tractate 35.5Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractate 41.2Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractate 42.6Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractate 43.5Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractate 50.3Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractate 51.2Chromatius of Aquileia · ca. 388-407 · text not on this site
- Tractate 53.4Chromatius of Aquileia · ca. 388-407 · text not on this site
- Homily 3.2 on JohnJohn Chrysostom · ca. 390 · Against those who say “was” in John 1:1 does not prove eternity because it is also used of the earth and of a man, Chrysostom argues that “was” of God signifies eternity while of creatures it is limited by the words “made” and “man.”
- Homily 3.3 on JohnJohn Chrysostom · ca. 390 · John says the Word “was” with God and was God, not that God “made” him as Moses says of the earth; Peter’s “God made him Lord and Christ” refers to the economy of the incarnation, not to the divine nature.
- Homily 3.4 on JohnJohn Chrysostom · ca. 390 · Peter and Paul spoke of Christ as a man to hearers not yet ready for more, as Christ himself revealed his Godhead gradually; but if the Son were a creature John and Christ would have said so, whereas Christ’s words declare his equality with the Father.
- Homily 4.1 on JohnJohn Chrysostom · ca. 390 · John, unlike the other evangelists, begins with the Word’s eternal existence to lift up earthbound minds such as Paul of Samosata’s; “Word” means a subsisting divine person, eternal and co-eternal with the Father.
- Homily 4.2 on JohnJohn Chrysostom · ca. 390 · As the sun’s radiance is from the sun yet not later than it, so the Son is from the Father yet co-eternal; making the Son later would give the Father a beginning too and contradict Isaiah’s “after me there is no God.”
- Homily 4.3 on JohnJohn Chrysostom · ca. 390 · “In the beginning was” no more sets a beginning to the Son than “from everlasting to everlasting” does to the Father, and the lack of the article before “God” does not make the Son a lesser God, since John adds the marks of true Godhead: eternity, creation, life and light.
- Homily 5.1 on JohnJohn Chrysostom · ca. 390 · John comprises all creation, visible and invisible, in “all things came into being through him”; Chrysostom rejects the heretics’ punctuation “what has come into being, in him was life,” which they used to make the Spirit a creature, and explains “life” and “light” as the Son’s providence and enlightenment.
- Homily 7.1 on JohnJohn Chrysostom · ca. 390 · Explaining “that was the true light,” Chrysostom warns against prying into how the Son can be without beginning, comparing such curiosity to Adam’s fall through the devil’s promise of greater knowledge.
- Homily 7.2 on JohnJohn Chrysostom · ca. 390 · The Son is begotten radiance of the Father, co-eternal yet with his own hypostasis against Sabellius and Marcellus; rather than pry into God, Christians should repent through confession, forgiving others, almsgiving, prayer and fasting.
- Homily 8.1 on JohnJohn Chrysostom · ca. 390 · Christ enlightens every man as far as depends on him, those who stay in darkness choosing it; “the world did not know him” means the earthbound multitude, for the patriarchs and prophets knew him before his coming in the flesh.
- Homily 8.2 on JohnJohn Chrysostom · ca. 390 · That many do not know God no more disproves him than the sick disprove the sun; “the world” that did not know Christ means those attached to worldly things, so Christians must leave the service of mammon, whose yoke is heavy, for Christ’s, and give to the poor.
- Homily 11.2 on JohnJohn Chrysostom · ca. 390 · “Became flesh” refutes those who called the incarnation an appearance, yet implies no change in the unchangeable Word, for “dwelt” shows that God the Word and the flesh are one by an ineffable union without confusion, and he keeps our nature forever.
- Homily 22.2 on JohnJohn Chrysostom · ca. 390 · Mary’s perseverance and the servants’ part made the miracle credible; Chrysostom explains the purification jars, why Christ changed existing water rather than creating wine, how this refutes those who posit another creator, and why the sober steward was the witness.
- Homily 24.3 on JohnJohn Chrysostom · ca. 390 · Nicodemus’s “how” shows the folly of measuring divine things by human reasoning, as heretics do with Christ’s incarnation and begetting; Chrysostom urges reverent faith, a pure life, and almsgiving, the evergreen olive that death cannot wither.
- Homily 38.4 on JohnJohn Chrysostom · ca. 390 · “The Son can do nothing of himself” means not weakness but that he does nothing contrary to the Father; the following verses show his equal power and authority.
- Homily 38.5 on JohnJohn Chrysostom · ca. 390 · The love of precedence and vainglory breeds heresy and unbelief; we should seek the glory that comes from God and stop living as slaves to earthly cares.
- Homily 39.2 on JohnJohn Chrysostom · ca. 390 · Humble expressions are condescension; whoever does not honor the Son does not honor the Father; the Son, who has life in himself, will raise and judge all, as the raising of Lazarus foreshadows.
- Homily 40.1 on JohnJohn Chrysostom · ca. 390 · Christ's saying “if I testify about myself, my testimony is not true” is spoken according to the Jews' supposition; he then offers three witnesses: John, his works and the Father.
- Homily 40.2 on JohnJohn Chrysostom · ca. 390 · John's testimony, Christ's works and the Father's witness in the Scriptures testify to Christ; the Scriptures equip us completely, and love of money, the root of evils, must be cast out.
- Homily 42.1 on JohnJohn Chrysostom · ca. 390 · Christ withdraws before his enemies, feeds the five thousand after testing Philip, gives thanks to show his agreement with the Father, and flees when the crowd, filled with bread, would make him king.
- Homily 46.1 on JohnJohn Chrysostom · ca. 390 · The Jews grumble at the bread from heaven; the Father's drawing does not remove free will but gives help, and all who are willing are taught by God; Christ is the bread of life in his teaching and his body.
- Homily 48.1 on JohnJohn Chrysostom · ca. 390 · Christ withdraws from Judea as a man and yet appears in the temple as God; the evangelists record even the unbelief of his brothers, who taunt him with cowardice and love of glory.
- Homily 52.3 on JohnJohn Chrysostom · ca. 390 · Christ’s appeal to the law of two witnesses shows not merely that there are two but that he and the Father are of one essence; no one can know the Father without the Son.
- Homily 55.2 on JohnJohn Chrysostom · ca. 390 · Christ says that the Father glorifies him and that Abraham rejoiced to see his day, and declares, “Before Abraham was, I am,” signifying eternal being; the hardened Jews take up stones.
- Homily 59.2 on JohnJohn Chrysostom · ca. 390 · Christ contrasts the shepherd, who enters by the door of the Scriptures and lays down his life for the sheep, with thieves, robbers, and hirelings, such as the rebels Theudas and Judas.
- Homily 63.3 on JohnJohn Chrysostom · ca. 390 · Faith is a great good, enabling the apostles to do greater works than Christ in his name; Chrysostom contrasts the fishermen’s faith with the reasonings of Greek philosophers and of heretics.
- Homily 64.2 on JohnJohn Chrysostom · ca. 390 · Christ’s prayer at the tomb is a condescension for the crowd, not a sign of weakness, and his command “Lazarus, come out” shows his authority; the Pharisees, moved by envy, plot to kill him, and Chrysostom laments the envy and greed of his own day.
- Homily 66.2 on JohnJohn Chrysostom · ca. 390 · Greeks come seeking Jesus, and he declares that the hour of his glorification on the cross has come, like a grain of wheat that dies; Chrysostom defends the bodily resurrection against heretics and pagan philosophers.
- Homily 74.1 on JohnJohn Chrysostom · ca. 390 · Christ's answer to Philip shows that the Son is what the Father is while remaining Son, so that whoever has seen the Son has seen the Father, against both those who sever them and Sabellius.
- Homily 75.1 on JohnJohn Chrysostom · ca. 390 · Love is shown by keeping Christ's commandments; Christ promises another Paraclete, a word that refutes both Sabellius and those who belittle the Spirit, and promises not to leave his disciples orphans.
- Homily 78.2 on JohnJohn Chrysostom · ca. 390 · The Spirit will convict the world of sin, righteousness, and judgment; he speaks what is Christ's and the Father's, not as inferior or as needing to learn, for the Father, Son, and Spirit share one knowledge, one will, and one dignity, as baptism shows.
- Homily 80.2 on JohnJohn Chrysostom · ca. 390 · The Son is true God although the Father is called the only true God; he asks the glory he had before the world for his flesh. Chrysostom then attacks luxury, many servants, and needless wants as slavery, praising simplicity and freedom from need.
- Homily 82.2 on JohnJohn Chrysostom · ca. 390 · Christ prays for the unity of all believers, a peace greater than signs, and that they may behold his glory; Chrysostom closes by rebuking those who neglect even their own relatives.
- Homily 83.4 on JohnJohn Chrysostom · ca. 390 · Before Pilate the Jews avoid a plain charge; Christ says his kingdom is not of this world, meaning it is from above, not that the world lies outside his providence.
- Homily 85.2 on JohnJohn Chrysostom · ca. 390 · From the cross Christ commits his mother to John, dies by his own authority, and from his pierced side flow water and blood, the sources of baptism and the Eucharist; Joseph and Nicodemus bury him.
- On True Religion 5Augustine of Hippo · ca. 389–391 · Augustine contrasts the philosophers, who kept rites in common with the people while disagreeing in doctrine, with the Church, which does not share the sacraments with heretics, and concludes that true religion is found only among catholic Christians.
- On True Religion 6Augustine of Hippo · ca. 389–391 · Augustine describes how the catholic Church makes use of pagans, heretics, schismatics and Jews, tolerates carnal members as chaff, and how good men unjustly expelled should remain loyal without forming separate assemblies.
- On True Religion 8Augustine of Hippo · ca. 389–391 · Augustine explains that the articles of faith first accepted on authority come to be understood, and that heresies serve God's providence by rousing catholics to seek and open the truth.
- On True Religion 9Augustine of Hippo · ca. 389–391 · Augustine says the work is aimed chiefly at the Manichaeans, whose doctrine of two warring substances and two souls he summarizes, and attributes any truth in it to God and any error to himself.
- On True Religion 49Augustine of Hippo · ca. 389–391 · Curiosity and the love of spectacles are a distorted desire for truth; the mind's own light shows the falsehood of materialist and Manichaean fantasies and leads to the eternal being of God.
- Life of Hilarion 30Jerome · ca. 390–392 · Fleeing his fame and foreseeing persecution, Hilarion leaves Palestine, visits exiled bishops, and travels to Antony's mountain for the anniversary of his death.
- Matthaei, chapter 2Nemesius of Emesa · ca. 390-400 · Nemesius reviews the ancient opinions on the soul and argues that it is not a body, a harmony, a blending, an actuality, or a number, refutes Eunomius, traducianism, the Manichaeans and transmigration into animals, and concludes that the soul is a bodiless, immortal substance.
- Voluntary Poverty, chapter 21Nilus of Ancyra · ca. 390-430 · John the Baptist and the apostles, with whom monastic life began, owned nothing; this is not the idleness of Adelphius and Alexander, who used continual prayer as an excuse not to work.
- On Two Souls 1Augustine of Hippo · ca. 391–392 · Restored to the catholic Church, Augustine laments that he did not see that every soul, being alive, must come from God, the source of life, and through Christ, who is the life.
- On Two Souls 2Augustine of Hippo · ca. 391–392 · Since life and soul are known by the intellect, which surpasses the bodily senses, souls must rank above the visible light that the Manichaeans ascribe to God, and so must also be from God.
- On Two Souls 3Augustine of Hippo · ca. 391–392 · Augustine sets out the argument he should have pressed on the Manichaeans: souls are known by the mind, the sun and moon by the eyes, so even the “evil” soul is better than the light they worship.
- On Two Souls 8Augustine of Hippo · ca. 391–392 · If the Manichaeans grant that whatever shines is from God, they must grant that whatever lives is from God, for souls are souls by living, and life is never a cause of failing.
- On Two Souls 11Augustine of Hippo · ca. 391–392 · Augustine explains that friendship with the Manichaeans and easy victories in debates with untrained Christians kept him long among men who preferred a shining straw to a living soul.
- On Two Souls 16Augustine of Hippo · ca. 391–392 · Applying the definitions: if the Manichaean evil souls had no will they were innocent, and if they willed and sought the good they already had knowledge of good, even the sight of God, so their “highest evil” is full of goods.
- On Two Souls 17Augustine of Hippo · ca. 391–392 · Since God justly condemns only souls that sin, and sin requires will, souls evil by nature cannot sin and so cannot exist; the Manichaeans' evil kind of souls is nothing.
- On Two Souls 18Augustine of Hippo · ca. 391–392 · Since the Manichaeans admit that sins exist and are forgiven, and their evil souls cannot sin, they must ascribe sin to the souls they call God's substance, which refutes their claim.
- On Two Souls 19Augustine of Hippo · ca. 391–392 · Wavering in deliberation shows not two souls but one soul drawn by carnal and spiritual goods, both from God; the struggle comes from habit and the penalty of sin.
- On Two Souls 21Augustine of Hippo · ca. 391–392 · Wavering thoughts can have many causes and prove nothing about two souls; the plain truths about will and sin suffice to show the Manichaean heresy false.
- On Two Souls 22Augustine of Hippo · ca. 391–392 · The Manichaeans admit that repentance is useful, but neither a soul incapable of evil nor one incapable of good can repent, so their two kinds of souls are refuted.
- On Two Souls 23Augustine of Hippo · ca. 391–392 · Augustine fears that a friend still attached to the Manichaeans would rather deny the known usefulness of repentance than accept the conclusion, and laments the power of the habit of sin.
- Sermon 1.1Augustine of Hippo · ca. 391-430 · Augustine pays a promised debt: a reply to the Manichees, who claim that the openings of Genesis and of John contradict each other.
- Sermon 1.2Augustine of Hippo · ca. 391-430 · Augustine answers that the "beginning" in which God made heaven and earth is the Son, as Christ himself says.
- Sermon 1.4Augustine of Hippo · ca. 391-430 · All Scripture is at peace with itself; the heretics see conflict because of the fog of their own error.
- Sermon 1.5Augustine of Hippo · ca. 391-430 · Even if "beginning" means the beginning of time, the Trinity is present in Genesis, and Scripture often speaks of God without naming the Son.
- Sermon 2.2Augustine of Hippo · ca. 391-430 · Against those who reject the Old Testament because God "tempted" Abraham, Augustine points out that Christ also "tempted" Philip, to bring out what was in him.
- Sermon 3.1Augustine of Hippo · ca. 391-430 · Hagar and Ishmael are figures of heretics and schismatics: Ishmael's "play" was persecution, and those who have baptism outside the Church will not inherit unless they return.
- Sermon 4.14Augustine of Hippo · ca. 391-430 · The Church bears two kinds of children: those who cling to their sins after baptism, like hairy Esau, and the clean, like Jacob, who must bear others' sins patiently.
- Sermon 4.33Augustine of Hippo · ca. 391-430 · Heresies and schisms, including the Donatists, arise from the carnal, who lack love; they are Esau, who lives by the sword of division.
- Sermon 4.34Augustine of Hippo · ca. 391-430 · Schismatics live and die by the sword of division; those inside the Church who love honor are chaff, while the true grain bears with them until the end.
- Sermon 4.35Augustine of Hippo · ca. 391-430 · Like Isaac, the Church under constraint tolerates the wicked and admits them to the sacraments for the sake of peace, though they eat judgment to themselves unless they change.
- Sermon 5.1Augustine of Hippo · ca. 391-430 · Christians must imitate Christ or his imitators, bearing with the wicked inside the Church until judgment; the word must be constantly repeated.
- Sermon 7.4Augustine of Hippo · ca. 391-430 · Against heretics who argue that the Son is a visible creature, Augustine holds that the whole Trinity is invisible by nature and appears through creatures, as the soul appears through the voice.
- Sermon 8.2Augustine of Hippo · ca. 391-430 · The second plague, the croaking frogs, opposes the second commandment: those who teach that Christ's death and wounds were feigned are frogs, while the Church speaks the truth to the perfect and to little ones alike.
- Sermon 8.12Augustine of Hippo · ca. 391-430 · Sanctification comes from the Holy Spirit, to whom the number seven belongs (seven gifts, Pentecost after seven weeks); those who break unity, like Pharaoh's magicians, do not have the Spirit.
- Sermon 8.13Augustine of Hippo · ca. 391-430 · The first three commandments concern God (Father, Son, Holy Spirit); Pharaoh's magicians failed at the third plague and confessed "the finger of God," which is the Holy Spirit, who gave the Law fifty days after the Passover as he came fifty days after Christ's death.
- Sermon 10.4Augustine of Hippo · ca. 391-430 · Solomon's threat to divide the child teaches that we must contend for the truth against hypocrisy, but never to the point of dividing the Church's unity.
- Sermon 12.1Augustine of Hippo · ca. 391-430 · Against the Manichee Adimantus, who argued from Job that the impure devil saw God, Augustine shows that Paul never said what Adimantus claims, and that "the princes of this world" are the proud or the devil, prince of sinners.
- Sermon 12.3Augustine of Hippo · ca. 391-430 · Scripture does not say the devil saw God, only that he came into God's sight and heard him, as a blind man can speak with one he cannot see; God is present to every conscience, to the good as father, to the wicked as judge.
- Sermon 12.8Augustine of Hippo · ca. 391-430 · The Manichees falsely claim Scripture says the devil saw God, while they themselves hold that Christ, who is God, appeared to people without a real body.
- Sermon 12.9Augustine of Hippo · ca. 391-430 · If the devil saw Christ when tempting him, either Christ had a real body or the devil saw the divine substance; and if the body was a mere appearance, God deceived the devil. Angels too appear in real bodies.
- Sermon 12.10Augustine of Hippo · ca. 391-430 · Christ's visible body was either a deceitful phantom or the divine substance itself, both impossible; the Manichees would make the unchangeable Word changeable.
- Sermon 12.11Augustine of Hippo · ca. 391-430 · The Manichees, who worship the sun though the devil and the wicked see it, are forced to admit that Christ took a body; yet they would rather derive it from the race of darkness than from the Virgin's womb.
- Sermon 12.12Augustine of Hippo · ca. 391-430 · All bodies are from God, and Christ took flesh from a woman to restore both sexes; as the sun lights mud without being dirtied, the Word took mortal flesh without being changed or defiled; the Manichee myth itself has the race of darkness seeing God.
- Sermon 22.4Augustine of Hippo · ca. 391-430 · Since everything foretold about the Church has come true, its worldwide spread, heresies, persecution, the martyrs' harvest, the fall of the idols, the foretold judgment will certainly come too.
- Sermon 26.2Augustine of Hippo · ca. 391-430 · Against those who say that God made them men but they make themselves just, Augustine argues that Adam, made upright, broke himself by free choice and can be remade only by God.
- Sermon 26.8Augustine of Hippo · ca. 391-430 · The Pelagians, accused of arguing against grace, claimed that by defending free choice they honored grace, since God gave free choice; Augustine calls the argument glass.
- Sermon 26.9Augustine of Hippo · ca. 391-430 · The grace that matters is not creation but the grace that makes Christians; the Law could not give life, but was given to expose pride and make sin known.
- Sermon 26.10Augustine of Hippo · ca. 391-430 · Against those who ascribe the Law to an evil power, Paul calls the Law holy, just, and good; it exposed the sin that held us, and Christ, who alone is not bound, sets us free.
- Sermon 30.3Augustine of Hippo · ca. 391-430 · The man of Rom 7 who says “I do not do what I want” has lost by willing evil the power to do good; the opponent of grace who denies this is no judge of another’s conscience.
- Sermon 30.4Augustine of Hippo · ca. 391-430 · Every honest person feels the war of flesh and spirit; Augustine wants not merely to resist but to be wholly healed, flesh included, since one Creator made both, and the conflict is the penalty of the soul’s desertion of God.
- Sermon 30.5Augustine of Hippo · ca. 391-430 · The defender of a healthy nature shuts out the Savior; as ruin came through Adam and rebuilding through Christ, so the believer, who cannot be free of evil desire, must by grace refuse to let sin reign.
- Sermon 30.7Augustine of Hippo · ca. 391-430 · Even one who refuses consent to temptation must thank God for it rather than claim it, since God resists the proud.
- Sermon 33.5Augustine of Hippo · ca. 391-430 · The new song is the grace of the New Testament, sung by deeds of love; the Donatists, cut off from the Church spread through all the earth, cannot sing it.
- Sermon 37.3Augustine of Hippo · ca. 391-430 · The Church’s precious stones are her learned teachers; Cyprian stayed in her setting, but Donatus fell out of it and, lacking charity, became a worthless stone.
- Sermon 37.17Augustine of Hippo · ca. 391-430 · The Church’s double cloak for Christ is praise of him as both God and man; the Photinians, who call him only man, and the Manichees, who call him only God, weave false single cloaks.
- Sermon 37.29Augustine of Hippo · ca. 391-430 · The “many daughters” are the heresies, born of the Church and sharing her sacraments, Scriptures, and even baptism, and able to do mighty works; but they are thorns with flowers and no fruit, while the Church bears fruit.
- Sermon 37.30Augustine of Hippo · ca. 391-430 · The Church surpasses the heresies by charity, the “more excellent way” without which tongues, miracles, alms, and even martyrdom profit nothing, and from which hangs the whole cluster of the Spirit’s fruit.
- Sermon 44.5Augustine of Hippo · ca. 391-430 · Isaiah 53 reads like the Gospel; as the Jews fail to see Christ in it, so the heretics fail to see the Church, the bride, in the prophecies about her.
- Sermon 45.7Augustine of Hippo · ca. 391-430 · The mountain is not a place to climb for prayer but Christ and the Church spread through the whole world, against the Donatists, who are only a part.
- Sermon 46.14Augustine of Hippo · ca. 391-430 · Bad shepherds do not call back the straying; Augustine, against Donatists who say “Why seek us?”, declares that he will be importunate in seeking them, since Christ, not Donatus, will judge.
- Sermon 46.15Augustine of Hippo · ca. 391-430 · Neglecting the straying endangers the strong too, for if the shepherds keep silent, the faithful will conclude that it makes no difference to join the Donatists.
- Sermon 46.16Augustine of Hippo · ca. 391-430 · Without a true shepherd the sheep stray onto the “mountains” of proud heresiarchs like Donatus and Parmenian, where they may find Scriptures and sacraments but lose unity; even the good mountains, the apostles and Scripture’s authors, point beyond themselves to the Lord.
- Sermon 46.17Augustine of Hippo · ca. 391-430 · Heresies are scattered in different lands, all born of pride, while the one Catholic Church, born of love and spread everywhere like a vine, seeks the straying of every sect and can graft back the cut-off branches.
- Sermon 46.21Augustine of Hippo · ca. 391-430 · God takes his sheep from bad shepherds by bidding them do what the shepherds say, not what they do; sheep who follow bad leaders perish with them, and heretical bishops who drive sheep into error will answer for it.
- Sermon 46.28Augustine of Hippo · ca. 391-430 · The partridge of Jeremiah, which gathers chicks it did not hatch, is the devil, who gathers into any error whatever, idolatry, Judaism, or heresy; once wise in cunning, he is a fool at the end when the baptized renounce him.
- Sermon 46.29Augustine of Hippo · ca. 391-430 · The heretic is like the contentious partridge, caught by its love of fighting: the Donatists, who once accused “traditors” and appealed to the emperor, now say they do not want to fight.
- Sermon 46.31Augustine of Hippo · ca. 391-430 · The Donatists show they lack the Shepherd’s voice by turning away Catholic Christians from their churches, as happened to some of Augustine’s people the day before, while Catholics welcome Donatists who come to listen.
- Sermon 46.32Augustine of Hippo · ca. 391-430 · The Donatists cannot show from Scripture that the Church is the party of Donatus, while the Shepherd’s voice proclaims a Church spread to all nations.
- Sermon 46.33Augustine of Hippo · ca. 391-430 · Accusations against particular bishops as “traditors” prove nothing; Scripture, from Genesis to the Psalms, everywhere speaks of the Church spread through the world and nowhere of the party of Donatus or of the Church perishing.
- Sermon 46.34Augustine of Hippo · ca. 391-430 · Christ’s word that many will come from East and West shows the Church in every land, so no Donatist can plead ignorance at the judgment.
- Sermon 46.35Augustine of Hippo · ca. 391-430 · The Donatists cite Song 1:7, “where you lie down at noon,” taking “noon” (the South) as Africa; Augustine replies that obscure riddles must be read in the light of plain texts about the worldwide Church.
- Sermon 46.36Augustine of Hippo · ca. 391-430 · The Donatists misdivide Song 1:7–8: “at noon” belongs to the bride’s question, and the bridegroom’s answer, “Unless you know yourself, go out and feed your kids,” warns against the heretics, former table-companions who set up altar against altar.
- Sermon 46.37Augustine of Hippo · ca. 391-430 · Even granting that the “South” is Africa, the verse fits a Catholic from overseas asking where Christ’s true flock is in divided Africa; the reply “know yourself” means know the Church in the whole world, and those who “go out” feed goats, not sheep.
- Sermon 46.38Augustine of Hippo · ca. 391-430 · “Noon” can be read in many senses, but even taken as Africa it does not favor the Donatists; nor does Habakkuk’s “God will come from Africus,” since Christ came from Jerusalem and filled the world with the Gospel.
- Sermon 46.39Augustine of Hippo · ca. 391-430 · The Donatist schism came from bare, treeless Numidia, through Secundus of Tigisis and Lucilla’s patronage, so it cannot be the “shady mountain” of Habakkuk.
- Sermon 46.41Augustine of Hippo · ca. 391-430 · The Donatists’ appeal to Simon of Cyrene as an “African” fails, since Cyrene lies in the East and has no Donatists; and if being compelled to carry the cross pleases them, the Catholic emperors rightly compel them to unity.
- Sermon 47.16Augustine of Hippo · ca. 391-430 · Those who scattered the flock with their horns are the Donatists, who called themselves righteous and separated before the harvest, which belongs to the angels.
- Sermon 47.17Augustine of Hippo · ca. 391-430 · The Donatist who calls himself righteous is the “bad son” of Proverbs who cannot wash away his going out from the Church spread through the whole world; let him return and bear fruit in Catholic peace.
- Sermon 47.18Augustine of Hippo · ca. 391-430 · A seeker who compares the Donatists, full of the sinners they claim to have fled, with God’s word about a Church in the whole world chooses the Catholic Church.
- Sermon 47.19Augustine of Hippo · ca. 391-430 · God will save his sheep; the Church is to be sought from Christ’s own word, which sets him above the heavens and his glory, the Church, over all the earth.
- Sermon 47.21Augustine of Hippo · ca. 391-430 · “He will be their shepherd, and I will be their God” shows both the unity of the Godhead and the distinction of persons; Christ, God and man, is the prince in our midst and the mediator.
- Sermon 47.22Augustine of Hippo · ca. 391-430 · Christ’s testament of peace cannot be divided; the Donatists, who grieve that imperial law voids their wills, should let God’s testament stand in their hearts and share the inheritance of peace.
- Sermon 47.26Augustine of Hippo · ca. 391-430 · The forks of the yoke are the heretics’ demand to be heard instead of Christ; God breaks them, and his sheep should listen to the shepherd, not to the wolf.
- Sermon 47.27Augustine of Hippo · ca. 391-430 · The sheep who hear the shepherd will not be devoured by the heretics who twist Scripture; God plants peace in a Church spread through the world, while the Donatists starve beside the food of Scripture.
- Sermon 50.1Augustine of Hippo · ca. 391-430 · The Manichees set Haggai’s “Mine is the gold and mine is the silver” against the Gospel’s “mammon of iniquity” and Paul’s warning against avarice, to make the two Testaments contradict each other.
- Sermon 50.7Augustine of Hippo · ca. 391-430 · Gold in a merciful man’s hands does great good; blaming gold for greed is like blaming the sun, which the Manichees worship, for quarrels over light.
- Sermon 50.8Augustine of Hippo · ca. 391-430 · The Lord condemns avarice but teaches the right use of earthly wealth: use the “mammon of iniquity” to make friends, so as to receive the true riches that are one’s own.
- Sermon 50.9Augustine of Hippo · ca. 391-430 · In context Haggai speaks not of earthly metal but of the gold and silver of which Paul speaks, the treasure of the Church foretold by the prophet.
- Sermon 50.13Augustine of Hippo · ca. 391-430 · The old Scriptures everywhere condemn greed for gold; the Manichees deceive the unskilled by setting excerpts against each other, a method that could make any book seem to contradict itself.
- Sermon 51.11Augustine of Hippo · ca. 391-430 · Heretics, though they mean harm, are useful: by stirring up questions, as Judas served the passion, they drive the faithful to search out the mysteries of Scripture.
- Sermon 52.6Augustine of Hippo · ca. 391-430 · If Father and Son act inseparably, must we say the Father was born and suffered? No: the Creed says the Son, not the Father, was born and suffered, and the Church excluded the Patripassians who taught otherwise.
- Sermon 62.17Augustine of Hippo · ca. 391-430 · Christians must not destroy pagan idols without lawful authority, as the Circumcellions do, but may and should remove them where an owner, now Christian, gives the property or asks for it; pagans, heretics, and Jews unite in complaint against the Church.
- Sermon 71.4Augustine of Hippo · ca. 391-430 · Heresies and schisms do not divide Christ’s kingdom; the devil’s kingdom is divided, but only those who depart from iniquity belong to Christ.
- Sermon 71.5Augustine of Hippo · ca. 391-430 · The hard saying about blasphemy against the Spirit seems to leave no hope for pagans, Jews, and heretics, all of whom in some way speak against the Holy Spirit.
- Sermon 71.30Augustine of Hippo · ca. 391-430 · Those separated from the Church do not have the Spirit; quarrelsome Christians within the Church have him, though as carnal little ones they do not yet understand.
- Sermon 71.32Augustine of Hippo · ca. 391-430 · Those baptized in schism are not rebaptized when they enter the Catholic Church, but only within it do they receive the Spirit’s unity; outside, the sacraments have the form without the power.
- Sermon 71.36Augustine of Hippo · ca. 391-430 · In Matthew the saying follows “he who does not gather with me scatters,” showing that the unforgivable blasphemy is impenitent resistance to the unity of the Church.
- Sermon 71.37Augustine of Hippo · ca. 391-430 · Every sin is forgiven in the one Church gathered by the Spirit; the only unforgivable sin is impenitent refusal of that forgiveness, which is guarded against by repentance within the Church.
- Sermon 75.8Augustine of Hippo · ca. 391-430 · Heretics who deny Christ’s true birth and body are like the disciples who thought he was a phantom; Christ answers, “It is I.”
- Sermon 88.17Augustine of Hippo · ca. 391-430 · Good Christians must cry out to Christ amid bad Christians, for example by refusing the theater, and must not leave the Church for the heretics.
- Sermon 88.21Augustine of Hippo · ca. 391-430 · Whoever leaves the unity of the Church violates charity; the parable of the weeds shows that the field is the whole world, not Africa, and that the Church must bear the bad until the harvest.
- Sermon 88.22Augustine of Hippo · ca. 391-430 · Against the Donatist claim that the true Church has shrunk to Africa, the parable says both wheat and weeds grow throughout the world until the harvest.
- Sermon 88.23Augustine of Hippo · ca. 391-430 · The command to “go out” from the unclean means refusing consent and rebuking sin, not bodily separation from the Church, as the usage of the phrase and the example of the saints show.
- Sermon 88.24Augustine of Hippo · ca. 391-430 · The prophets and Moses did not separate themselves from a sinful people but rebuked them and, like Moses after the golden calf, interceded for them.
- Sermon 88.25Augustine of Hippo · ca. 391-430 · Departing from the bad means departing in heart, not leaving the Church as the Donatists did; the prophet who gave the command stayed among his people and rebuked them.
- Sermon 92.2Augustine of Hippo · ca. 391-430 · Christ did not deny being David’s son; through Paul he explains that as God equal to the Father he is David’s Lord and by emptying himself in the flesh David’s son, and the Catholic faith confesses both.
- Sermon 94.1Augustine of Hippo · ca. 391-430 · Too tired to preach at length, Augustine applies the parable of the talents: bishops pay out God’s word, and every head of a household must act as a bishop at home, guarding the faith of wife, children, and slaves.
- Sermon 99.8Augustine of Hippo · ca. 391-430 · Christ foresaw the Donatists, who claim that they themselves forgive and sanctify and who, like the Pharisee, refused at the Conference of Carthage even to sit with Catholics, saying “do not touch me, for I am clean.”
- Sermon 99.9Augustine of Hippo · ca. 391-430 · Christ’s gift of loosing sins does not mean that men forgive by their own merit: the Holy Spirit, who is God, forgives through the faithful, who are his temple.
- Sermon 107.3Augustine of Hippo · ca. 391-430 · Christ called the petitioner “man” because he wanted to raise him above greed to be among the “gods,” and refused to be a divider, as Paul refused to let Christ be divided by factions.
- Sermon 110.4Augustine of Hippo · ca. 391-430 · The judgment will surely come, since God has already fulfilled so many prophecies, of Christ, the church, the fall of idols, and even heretics; God is our debtor only by his promises.
- Sermon 112.8Augustine of Hippo · ca. 391-430 · Putting away pride, curiosity, and fleshly pleasure, let the poor, weak, lame, and blind come to the supper; the Gentiles came from the streets, and heretics are to be compelled to come in from the hedges of division, for will is born within once necessity is applied outside.
- Sermon 115.3Augustine of Hippo · ca. 391-430 · Those who claim to make themselves righteous are worse than the Pharisee, who at least thanked God; if he was rebuked for proudly giving thanks, how much more those who attack grace.
- Sermon 116.1Augustine of Hippo · ca. 391-430 · The risen Christ, our salvation, greeted his disciples with peace and kept his scars to heal the wound of their unbelief, for they thought they saw a spirit, an error that became a heresy in those who persisted in it.
- Sermon 116.4Augustine of Hippo · ca. 391-430 · Heretics like the Manichees, who deny that Christ had a real body, make him a liar; but he showed his hands and feet and said that a spirit has no flesh and bones.
- Sermon 117.6Augustine of Hippo · ca. 391-430 · Against the Arians, who argue that a born Son must be later and lesser than his Father, the Catholic faith holds that the Word was born of God without a temporal birth, and Augustine asks for prayer as he undertakes to explain how a Son can be born and yet coeternal.
- Sermon 117.7Augustine of Hippo · ca. 391-430 · Fleshly people transfer the order of human generation to God; it would be better to keep silent about the ineffable, but silence would let weak brothers think the Arians unanswerable.
- Sermon 117.8Augustine of Hippo · ca. 391-430 · Without claiming to grasp the ineffable, Augustine will offer likenesses to refute the Arians, who argue from creatures that every parent exists before its offspring.
- Sermon 117.11Augustine of Hippo · ca. 391-430 · Scripture calls Wisdom the brightness of eternal light; just as the brightness of a lamp comes from the fire yet exists together with it, the begotten need not be later than the begetter.
- Sermon 117.14Augustine of Hippo · ca. 391-430 · Combining the two kinds of likeness, human generation (same nature, different time) and light from fire (same time, unequal nature), and attributing to God what is praiseworthy in each, gives a Son coeternal and equal in substance with the Father, one God with him.
- Sermon 118.1Augustine of Hippo · ca. 391-430 · The Word who was in the beginning was not made, since all things were made through him, but begotten of the Father; Father and Son are one God, and the Arian claim that there was a time when the Word was not is false.
- Sermon 125.6Augustine of Hippo · ca. 391-430 · The Father works by governing creation, and the Son claimed equality by saying “I work”; the Jews’ trouble led to the passion that redeems sinners; one must go down into the pool humbly, and only one was healed because salvation is in the unity of the one church.
- Sermon 126.8Augustine of Hippo · ca. 391-430 · The Arians take John 5:19 to show the Son is lesser, but the next words, “the Son does the same,” must also be heard; Augustine asks for quiet attention to a hard question.
- Sermon 129.4Augustine of Hippo · ca. 391-430 · Since Christ and the Church are one flesh and one voice, the Church may say to the Donatists what Christ said to the Jews: search the Scriptures, which bear witness of me.
- Sermon 129.6Augustine of Hippo · ca. 391-430 · The risen Christ himself foretold both his resurrection and the preaching of repentance to all nations; the Donatists, who say “I sanctify, I justify,” establish their own righteousness instead of God’s.
- Sermon 129.7Augustine of Hippo · ca. 391-430 · The Donatist who says “I justify” imitates Antichrist, who honors his own name; a believer baptized anywhere in the Catholic Church is clean, because Christ, who is everywhere, is the one who baptizes.
- Sermon 129.8Augustine of Hippo · ca. 391-430 · Catholic ministers tell the people not to place their hope in them, good or bad; the Donatists make salvation hang on the minister, as if he, and not Christ, were the rock.
- Sermon 129.9Augustine of Hippo · ca. 391-430 · Moses wrote of the Church as well as of Christ; the Donatists, who believe what Christ said of the head but not what he said of the body spread through all nations, would behead the Church; Augustine asks prayer for them.
- Sermon 131.6Augustine of Hippo · ca. 391-430 · Against those who exalt human nature, Augustine says that free choice was lost by sin; baptism forgives all sins, like the Samaritan’s oil and wine, but weakness is healed only gradually in the inn, the Church.
- Sermon 131.9Augustine of Hippo · ca. 391-430 · The righteousness of God is the grace by which he justifies the ungodly; once hidden like the dew in Gideon’s fleece, it is now manifest throughout the world, so that those who exalt nature against it make Christ’s death vain.
- Sermon 131.10Augustine of Hippo · ca. 391-430 · The Pelagians, like the Jews, have zeal without knowledge; two African councils have referred the case to the Apostolic See and received its replies, so the case is closed, though the error persists.
- Sermon 135.2Augustine of Hippo · ca. 391-430 · Against the Arian claim that the Son does another’s works, Augustine replies that by the same reasoning the Father would have another’s things, since the Son says, “All that the Father has is mine.”
- Sermon 137.12Augustine of Hippo · ca. 391-430 · The robbers who climb in another way are the Donatists, who exalt themselves as those who sanctify; the hireling flees in spirit when he fails to rebuke an influential sinner for fear of losing his advantages.
- Sermon 138.2Augustine of Hippo · ca. 391-430 · Heretics who suffer for their errors falsely claim the name of martyrs; Paul shows that even giving one’s body to be burned profits nothing without love.
- Sermon 138.7Augustine of Hippo · ca. 391-430 · The bride asks where her bridegroom feeds at noon, that is, who are his wise and fervent ones, so that she may not fall in with the flocks of his “companions,” those who share his sacraments but have gone out in schism.
- Sermon 138.8Augustine of Hippo · ca. 391-430 · The bridegroom answers sternly: unless the Church knows that she is one, spread through all nations, and chaste, she must go out after the flocks of the schismatic “shepherds”; so warned, she is strengthened.
- Sermon 138.9Augustine of Hippo · ca. 391-430 · The Donatists read “where you lie down at noon (in the south)” as Christ’s answer that the Church is in Africa; but even on their reading the Church who asks the question is outside Africa.
- Sermon 138.10Augustine of Hippo · ca. 391-430 · Even granting that “noon” means Africa, the words are the bride’s, not the bridegroom’s: the Church overseas asks where in divided Africa Christ’s true flock is, so as not to fall among the Donatists and their rebaptism.
- Sermon 139.3Augustine of Hippo · ca. 391-430 · Against the Arian objection that a father is greater than his son, Augustine replies that this difference is one of age, not nature, and has no place in eternity; a Son of another substance than the Father would be a monster.
- Sermon 139.4Augustine of Hippo · ca. 391-430 · God, who gave creatures the power to beget their own kind, did not beget a Son of another substance; to call the Son degenerate by nature is a greater insult than calling a coward his brave father’s degenerate son.
- Sermon 139.5Augustine of Hippo · ca. 391-430 · Augustine urges prayer for the Arians, many of them Arian by upbringing; by claiming to honor the Father at the Son’s expense they insult both, as a son and father are both insulted when the son is called degenerate.
- Sermon 140.4Augustine of Hippo · ca. 391-430 · Against the claim that Father and Son are one only in will, as the apostles are one with God by obedience, Augustine replies that no apostle or prophet ever dared to say “I and God are one.”
- Sermon 140.5Augustine of Hippo · ca. 391-430 · The Son is from the Father yet equal to him, born equal and eternal; a lesser Son would either grow, making the Father age, or remain forever deficient; the Son’s honoring of the Father does not lessen his divinity.
- Sermon 146.2Augustine of Hippo · ca. 391-430 · The newly baptized must not imitate bad Christians; the sheep are Christ’s, not the pastors’; schismatics who baptize outside the Church put Christ’s mark on stolen sheep, and the Song of Songs bids them go out with their own kids.
- Sermon 149.6Augustine of Hippo · ca. 391-430 · The vessel let down by four cords is the Church spread through the four quarters of the world, and the animals are the Gentiles, made clean by forgiveness and to be received into Christ’s body.
- Sermon 151.3Augustine of Hippo · ca. 391-430 · It would be better to have no evil desire at all, as the Law commands, and in the resurrection it will be healed away, since it is our own sickness, not another nature as the Manichees claim; for now we must not follow it.
- Sermon 152.4Augustine of Hippo · ca. 391-430 · The conflict of spirit and flesh does not prove two natures from two principles, as the Manichees claim; both are from God, and the conflict is a sickness deserved by sin, to be healed into concord.
- Sermon 152.6Augustine of Hippo · ca. 391-430 · Against the Manichees, Paul calls the Law holy, just, and good; it worked death only by making sin appear and exceed measure through transgression, so that the sinner might turn to grace.
- Sermon 153.2Augustine of Hippo · ca. 391-430 · The Manichees use Rom 7:5 to claim that the Law of Moses is evil and not from God; anyone who reads the context will find the apostle praising the Law.
- Sermon 153.3Augustine of Hippo · ca. 391-430 · The Manichee charges that Rom 7:5–6 condemns the Law; Augustine asks him to read on, since Paul foresaw the objection and answered it himself.
- Sermon 153.4Augustine of Hippo · ca. 391-430 · Paul himself raised the Manichee’s objection, “Is the Law sin?”, and answered “Far from it,” so whoever appeals to his authority must accept that answer.
- Sermon 153.5Augustine of Hippo · ca. 391-430 · No one, not even a debauched man, would call “You shall not desire” evil; a Manichee who does so wants to desire with impunity.
- Sermon 153.12Augustine of Hippo · ca. 391-430 · After defending the Law in a word, Paul goes on to praise it openly as holy, just, and good, against the Manichees.
- Sermon 154.4Augustine of Hippo · ca. 391-430 · From Philippians 3 Augustine shows that Paul confessed he was not yet perfect, and states the opponents' reply that Paul lacked only immortality, not perfect righteousness.
- Sermon 154.9Augustine of Hippo · ca. 391-430 · The one man, made by one God, is the same self in mind and flesh, hating the desire he still feels.
- Sermon 154.13Augustine of Hippo · ca. 391-430 · The evil present to Paul is not a second substance, as the Manichees hold, but a sickness of his own flesh being healed like the half-dead man by the road.
- Sermon 155.11Augustine of Hippo · ca. 391-430 · Against the Manichees, Augustine insists that “cannot” refers to a vice, the prudence of the flesh, not to a second evil nature; the same man is healed and becomes light in the Lord.
- Sermon 156.12Augustine of Hippo · ca. 391-430 · God's help is not like a wind that only makes rowing easier: without it we can do nothing good, and the will that acts without it is not free but enslaved to sin.
- Sermon 156.13Augustine of Hippo · ca. 391-430 · Against those who say grace only makes good works easier, Augustine cites Christ's “Without me you can do nothing,” while insisting that believers, as living stones, must also run and follow.
- Sermon 164.3Augustine of Hippo · ca. 391-430 · “Each will bear his own burden” answers those who fear contamination by others' sins; “bear one another's burdens” answers those who would therefore neglect to correct anyone.
- Sermon 164.10Augustine of Hippo · ca. 391-430 · The Donatists, who refuse communion with Catholics in order to stay holy, carry heavier burdens of schism, slander, and animosity, and refuse to put them down.
- Sermon 164.11Augustine of Hippo · ca. 391-430 · Others' sins do not justify leaving the Church, a flock and threshing floor mixed of good and bad; sharing Christ's table with a sinner does not share his sin, though church judges must still discipline the convicted.
- Sermon 164.12Augustine of Hippo · ca. 391-430 · Caecilian's condemnation by seventy bishops in his absence was later overturned three times, and the Donatists themselves do not accept the Maximianists' condemnation of their own absent bishop Primian; imperial laws are tools to bring back the wheat.
- Sermon 164.13Augustine of Hippo · ca. 391-430 · At the Conference of Carthage the Donatist advocate himself said “neither case prejudges case, nor person person,” which, like Caiaphas's prophecy, confirms that each bears his own burden and that Caecilian's guilt could not defile the world-wide Church.
- Sermon 164.14Augustine of Hippo · ca. 391-430 · Augustine hopes the Donatist leaders will admit their error to their people and lead them back into the Church as they once led them away.
- Sermon 164.15Augustine of Hippo · ca. 391-430 · Catholics must treat the Donatists patiently and gently, without gloating over their victory, since no one is wholly healthy and all must bear one another's burdens.
- Sermon 165.6Augustine of Hippo · ca. 391-430 · Some explained God's hidden choices by saying souls sinned in heaven before birth, but Paul's words about Jacob and Esau refute this, and even the new opponents do not dare to say it.
- Sermon 165.7Augustine of Hippo · ca. 391-430 · Against the claim that God creates everyone immortal and each dies for his own sins, Augustine points to dying infants, who have no personal sin and so must die from Adam's sin and need Christ's grace.
- Sermon 165.8Augustine of Hippo · ca. 391-430 · Infants dying in the womb have done no good or evil, so death comes from Adam's sin; Christ's grace alone saves young and old, and why one rather than another is unsearchable, so we should simply trust God's mercy.
- Sermon 168.5Augustine of Hippo · ca. 391-430 · Against the Pelagian objection that our faith and prayer come first and earn the rest, Augustine answers that no one gives God anything first: faith itself is received, and we give God only from his own gifts.
- Sermon 169.11Augustine of Hippo · ca. 391-430 · One must not build one's own righteousness, even from the Law, but receive it from God as a garment; Christians who disparage grace stumble over Christ more gravely than those who crucified him.
- Sermon 170.2Augustine of Hippo · ca. 391-430 · Paul's words must not be taken in the Manichaean sense that the Law came from an evil god; the Law is good, given to reveal the sickness of those who thought themselves healthy, while all inherit Adam's sin, even day-old infants.
- Sermon 174.7Augustine of Hippo · ca. 391-430 · To deny that infants have anything for Jesus to save is to deny that he is Jesus, Savior, to baptized infants, who become his members, receive his sacraments, and share his table.
- Sermon 174.8Augustine of Hippo · ca. 391-430 · Christ came only to save sinners, and his name Jesus means he saves his people from their sins; infants belong to that people, so those who answer for them at baptism must bring them with this faith.
- Sermon 174.9Augustine of Hippo · ca. 391-430 · Augustine pleads for infants, who cannot speak for themselves: all inherit Adam's sin and pass to Christ only by baptism; baptized parents beget by the flesh, so their children too must be reborn, as the ancient rule of faith holds.
- Sermon 176.2Augustine of Hippo · ca. 391-430 · No one descended from Adam is healthy without Christ's grace, including infants, whom the Church brings to baptism on others' feet, hearts, and tongues; to deny their need is to keep them from the Physician.
- Sermon 176.6Augustine of Hippo · ca. 391-430 · Inconstant doctrine, many-colored like leprosy, is cleansed by Christ; like the one grateful leper, a foreigner, believers must thank God for all they are and have, since only sin is their own.
- Sermon 181.1Augustine of Hippo · ca. 391-430 · John's “If we say we have no sin, we deceive ourselves” means that no one in this life is without sin, not even a day-old infant, nor the baptized believer, who lies if he says he is righteous.
- Sermon 181.2Augustine of Hippo · ca. 391-430 · The Pelagians, swollen with pride, claim the righteous, indeed the whole Church, are without sin, citing Ephesians 5:27, a Church “without spot or wrinkle.”
- Sermon 181.3Augustine of Hippo · ca. 391-430 · The Pelagians admit they themselves are sinners, though baptized members of the Church; so the Church on earth is not without spot, and by their own claim they have put themselves outside it.
- Sermon 181.4Augustine of Hippo · ca. 391-430 · If the Pelagians call themselves sinners only out of humility while believing themselves righteous, they lie, and John condemns not a lack of humility but a lack of truth.
- Sermon 181.5Augustine of Hippo · ca. 391-430 · To call oneself a sinner while believing oneself righteous is a lie, and so makes one a sinner after all; there is no humility where falsehood reigns.
- Sermon 181.6Augustine of Hippo · ca. 391-430 · The whole Church, apostles included, prays daily “Forgive us our debts,” and Christ explains the debts as sins; whoever will not say it is outside the Church even if present in body.
- Sermon 181.7Augustine of Hippo · ca. 391-430 · The Lord's Prayer belongs to baptized sons, and the whole Church prays it; the Church is made without spot or wrinkle by confession and forgiveness here, stretched like cloth on the fuller's frame of the cross, and is presented spotless in heaven.
- Sermon 182.1Augustine of Hippo · ca. 391-430 · John commands believers to test the spirits because of false prophets, and gives the test: every spirit that confesses Jesus Christ come in the flesh is from God; so the Manichees, who deny it, must be rejected.
- Sermon 182.3Augustine of Hippo · ca. 391-430 · Against the Manichaean argument that a spirit not from God proves a second nature, Augustine answers that the error is not from God but the man is: the spirit's vice must be healed, not its nature separated, since only the Trinity is immutable and creatures are good but changeable.
- Sermon 182.4Augustine of Hippo · ca. 391-430 · Against the Manichaean claim that the soul is part of God, Augustine argues that the soul errs and sins, which the divine nature cannot do; so we pray “Deliver us from evil,” that is, from our evil selves.
- Sermon 182.5Augustine of Hippo · ca. 391-430 · Only Christ is the true light; we are lamps to be lit, and our evils are vices, not natures, to be healed until we become wholly light in the resurrection, when death and sin will be no more.
- Sermon 182.6Augustine of Hippo · ca. 391-430 · Human evil is error and weakness, healed by God as light and salvation; Christ took flesh without ceasing to be God, and those who believe pass from darkness to being light in the Lord.
- Sermon 182.7Augustine of Hippo · ca. 391-430 · Augustine defers to the next sermon the further question how many heresies, Donatists, Arians, Eunomians, Photinians, can confess Christ come in the flesh and yet not be from God.
- Sermon 183.1Augustine of Hippo · ca. 391-430 · Augustine takes up the question deferred from Sermon 182: how “every spirit that confesses Christ come in the flesh is from God,” when Arians, Donatists, Pelagians, and others confess it.
- Sermon 183.2Augustine of Hippo · ca. 391-430 · Since John's statement is true, the heretics must be shown not truly to confess Christ come in the flesh.
- Sermon 183.3Augustine of Hippo · ca. 391-430 · The Arian, though preaching the virgin birth, does not confess Christ come in the flesh, for Christ is the Son of the living God, as Peter confessed, not merely more than a man.
- Sermon 183.4Augustine of Hippo · ca. 391-430 · The full confession joins Christ's “Son of Man” with Peter's “Son of the living God”; the Arian, who says “in the beginning God made the Word,” denies John's “in the beginning was the Word” and so denies the Son.
- Sermon 183.5Augustine of Hippo · ca. 391-430 · The true Son is Son by nature, equal to the Father in the form of God, who emptied himself by taking the form of a servant without losing the form of God; the Arian who denies his equality denies the Son and so Christ come in the flesh.
- Sermon 183.6Augustine of Hippo · ca. 391-430 · The Eunomians, who deny the Son is even like the Father, deny Christ, and so deny that Christ has come in the flesh.
- Sermon 183.7Augustine of Hippo · ca. 391-430 · The Sabellian, who makes the Son the same as the Father, describes someone who is not Christ and so denies that Christ has come in the flesh.
- Sermon 183.8Augustine of Hippo · ca. 391-430 · Photinus, who calls Christ only a man, denies the form of God and so denies that Christ has come in the flesh.
- Sermon 183.9Augustine of Hippo · ca. 391-430 · Donatists who deny the Son's equality with the Father deny Christ; most Donatists, however, confess the same faith in the Son as Catholics.
- Sermon 183.10Augustine of Hippo · ca. 391-430 · Donatists who confess the orthodox doctrine of the Son still deny Christ by their deeds, by pride and schism, for Christ loves unity; the Bridegroom himself must tell who his bride is.
- Sermon 183.11Augustine of Hippo · ca. 391-430 · Christ, the Bridegroom, defined his bride in Luke 24: repentance preached in his name to all nations, beginning from Jerusalem; so his bride is the worldwide Church, not the party of Donatus, and to claim otherwise is to deny Christ.
- Sermon 183.12Augustine of Hippo · ca. 391-430 · The Pelagian, by making every infant's flesh equal to Christ's sinless flesh, denies that only Christ came in the likeness of sinful flesh; mothers who bring infants to baptism to be saved testify against him, so he too denies Christ come in the flesh.
- Sermon 183.13Augustine of Hippo · ca. 391-430 · All heretics, and bad Catholics too by their deeds, deny Christ come in the flesh; faith without works is like the demons' faith, which confessed Christ from fear, unlike Peter's confession from love.
- Sermon 215.9Augustine of Hippo · ca. 391-430 · The Creed ends “through the holy Church”; the newly baptized must shun all sects and hold to the Catholic Church, in which forgiveness and eternal life are received.
- Sermon 237.1Augustine of Hippo · ca. 391-430 · The disciples who thought the risen Christ a spirit anticipated the Manichees, who deny his true flesh and so empty the whole work of redemption.
- Sermon 237.2Augustine of Hippo · ca. 391-430 · Against the Manichaean claim that a Christ of spirit alone is a nobler belief, Augustine answers that the Catholic faith says more: Christ is Word, human soul, and human flesh, true God and true man.
- Sermon 237.3Augustine of Hippo · ca. 391-430 · Christ did not leave the disciples in the error of thinking him a spirit but had them handle his flesh and bones; so those who share their error must share their correction.
- Sermon 237.4Augustine of Hippo · ca. 391-430 · The Word, whose power is beyond even the inexplicable human word, took on a whole human being, including a rational mind, against those who denied Christ a human mind.
- Sermon 238.2Augustine of Hippo · ca. 391-430 · Against the Manichees and Priscillianists, who deny Christ's true flesh, the Church holds what Christ himself showed: he is the Word, a human spirit, and true flesh without sin.
- Sermon 238.3Augustine of Hippo · ca. 391-430 · Luke 24 shows both the true bridegroom, who suffered and rose in true flesh, and the true bride, the Church spread through all nations, against the heretics confined to a corner.
- Sermon 244.4Augustine of Hippo · ca. 391-430 · Photinians, who think Christ only a man, and Arians, who think him a lesser and created God, have not touched him; the Son is born eternally, without time, and his generation cannot be told.
- Sermon 246.4Augustine of Hippo · ca. 391-430 · To touch Christ is to believe him God equal to the Father; those who, like Photinus, hold him only a man have touched him on earth and gone astray.
- Sermon 249.2Augustine of Hippo · ca. 391-430 · The first catch shows the Church now, good and bad mixed and schisms tearing the nets; the good must live well among the bad without breaking away, to be found on the right after the resurrection.
- Sermon 250.2Augustine of Hippo · ca. 391-430 · The first catch figures the Church now, full of good and bad; the good must not be discouraged by the apparent happiness of the wicked, and the bad must be tolerated, not separated, until the judgment.
- Sermon 251.1Augustine of Hippo · ca. 391-430 · The first catch signified three things in the present Church: good and bad mixed, the pressure of crowds that endangers discipline, and the separations of heretics.
- Sermon 252.4Augustine of Hippo · ca. 391-430 · The Gentiles’ ship is weighed down by crowds of carnal Christians, as the riot over feasting in the basilica showed; heretics and schismatics in many lands broke the nets and went out, but only the bad go out, while good and bad remain.
- Sermon 252.5Augustine of Hippo · ca. 391-430 · As on a threshing floor, winds carry off only chaff, which may later be blown back, as a Catholic who joins the Donatists for worldly gain may return for the same reason; only at the Lord’s winnowing is all chaff removed.
- Sermon 263.3Augustine of Hippo · ca. 391-430 · “No one ascended but he who descended” refers to the person, not to what he wore; Christ descended without a body and ascended with it, and we too shall ascend by our unity with him, as two in one flesh.
- Sermon 265.6Augustine of Hippo · ca. 391-430 · Asked about the time of judgment, Christ answered with the place of the Church, “to the ends of the earth,” so that the bride is not one faction claiming “here it is” but the Church spread through the world.
- Sermon 265.7Augustine of Hippo · ca. 391-430 · Christ’s last words before ascending, “to the ends of the earth,” are his testament against those who divide his possession, as the seamless tunic, woven from above, signifies the unity of charity.
- Sermon 265.11Augustine of Hippo · ca. 391-430 · Charity is held only in the Church’s unity; Christ came to gather, not divide, so that the Catholic asks not that his brother divide the inheritance but that he hold it with him.
- Sermon 266.1Augustine of Hippo · ca. 391-430 · Some read “the oil of the sinner” as any human minister’s, but the oil is Christ’s, and a sinful minister does not intercept the gift of the giver.
- Sermon 266.3Augustine of Hippo · ca. 391-430 · The Spirit came through the apostles’ hands, but the gift was God’s, not the minister’s, as Simon Magus learned; and the apostles themselves received the Spirit without anyone’s hands.
- Sermon 266.4Augustine of Hippo · ca. 391-430 · The apostles received the Spirit while praying, with no hands laid on them; and though in Samaria the Spirit came through the apostles’ hands, he came on the Ethiopian eunuch after Philip baptized him without any laying on of hands, showing that the gift is God’s.
- Sermon 266.5Augustine of Hippo · ca. 391-430 · Whether the Philip who baptized the eunuch was deacon or apostle, no laying on of hands is mentioned; and against the claim that after the first Pentecost the Spirit came only through hands, Augustine turns to Cornelius and Peter’s vision of the sheet, which he expounds as the Gentile nations cleansed for the Church.
- Sermon 266.7Augustine of Hippo · ca. 391-430 · The Spirit came on Cornelius before baptism, showing that he breathes where he wills and is not given by human power; the sacrament is God’s oil, good even in a bad minister and even when received badly, as Judas received the morsel to his judgment.
- Sermon 267.4Augustine of Hippo · ca. 391-430 · The Holy Spirit is to the Church what the soul is to the body, giving life to all members with different functions; a member cut off from the Church, like a heretic, loses the Spirit’s life.
- Sermon 268.2Augustine of Hippo · ca. 391-430 · Only those within the Church’s unity have the Holy Spirit, as only members in the body have the soul’s life; a man separated from the Church may keep the form of sacrament, baptism, and creed, but not the life.
- Sermon 268.4Augustine of Hippo · ca. 391-430 · The risen Christ commended both the truth of his body and the Church to be preached in all nations, as a bridegroom commends his bride to his friends; Paul, a jealous friend, refused to be loved in Christ’s place by the divided Corinthians.
- Sermon 269.1Augustine of Hippo · ca. 391-430 · The tongues at Pentecost foretold that the Church would speak in all nations; no one now speaks all tongues because the sign is fulfilled in the Church’s worldwide unity, and those who refuse that unity have no answer.
- Sermon 269.2Augustine of Hippo · ca. 391-430 · Heretics and schismatics may have true baptism, yet not the Holy Spirit unless they hold to unity in charity; Acts shows the Spirit given in varied ways, before, at, and after baptism, so that baptism and the Spirit are distinct and all is ascribed to grace.
- Sermon 269.3Augustine of Hippo · ca. 391-430 · Separatists are “animal men, not having the Spirit”; Donatists who ask what they will gain by joining the Church are told that they have Christ’s baptism but must come to receive his Spirit, shown in the charity of unity and in deeds.
- Sermon 270.7Augustine of Hippo · ca. 391-430 · The first catch signifies the present Church of good and bad, torn by schisms; the catch of 153 large fish on the right signifies the risen Church of the good, those who fulfill the law (ten) by the grace of the Spirit (seven), seventeen being the seed of 153.
- Sermon 271.1Augustine of Hippo · ca. 391-430 · Pentecost reverses Babel: the tongues foretold the Church gathering the nations into one body, so that schismatics who hate unity hear the readings to their judgment, while Catholics, established in the Church that speaks all tongues, have the Spirit.
- Sermon 283.4Augustine of Hippo · ca. 391-430 · The martyr conquered by God’s help, who gives both the good cause and the patience; suffering in heresy or schism is not true patience.
- Sermon 285.6Augustine of Hippo · ca. 391-430 · Against Peter’s charge to feed Christ’s sheep, the Song’s ‘go out’ describes the Donatists, who left the Church because they did not know themselves, claimed their sacraments as their own, and feed their own kids.
- Sermon 285.7Augustine of Hippo · ca. 391-430 · True martyrs are honored within the one Church; to imitate them, hold to a good and just cause and fear no punishment.
- Sermon 290.7Augustine of Hippo · ca. 391-430 · Christ judges the case: the tax collector went home justified, because the humble are exalted; those who claim that righteousness is in their own power are more proud than the Pharisee, who at least gave thanks.
- Sermon 292.2Augustine of Hippo · ca. 391-430 · John had his own disciples and even baptized Christ, yet humbly confessed he was not the Christ; this shames those (the Donatists) who boast ‘I baptize’, and shows the greatest of men recognizing the God-man.
- Sermon 292.5Augustine of Hippo · ca. 391-430 · Against the Donatist claim that a baptizer makes the baptized like himself, as a good tree bears good fruit, Augustine points out that John baptized Christ and Ananias baptized Paul, the greater by the lesser.
- Sermon 292.6Augustine of Hippo · ca. 391-430 · Those who claim ‘I justify you’ in baptism in effect say ‘I am the Christ’; but only the one in whom we believe, who justifies the ungodly, justifies, and no minister dares say ‘believe in me’.
- Sermon 292.7Augustine of Hippo · ca. 391-430 · The parable of the good and bad tree concerns a person’s deeds, not baptism; if a hidden adulterer baptizes, the Donatist must say the baptized is born of God, which would make him more fortunate than one baptized by a chaste minister.
- Sermon 292.8Augustine of Hippo · ca. 391-430 · Augustine urges the Donatist to hear John, who called himself only a minister of water and a disciple of Christ, the one who baptizes in the Spirit; a minister must serve Christ as food, not set himself in Christ’s place.
- Sermon 293.11Augustine of Hippo · ca. 391-430 · Jesus means Savior, and he saves his people from their sins; if infants had nothing to be saved from, they should not be brought to baptism, but they are, because in Adam they died and only through Christ can they live.
- Sermon 293.12Augustine of Hippo · ca. 391-430 · Even John the Baptist was born with original sin, since he was born of a man and a woman; his own words ‘I ought to be baptized by you’ show he needed the Savior who freed him.
- Sermon 294.1Augustine of Hippo · ca. 391-430 · Returning to the question of infant baptism, which he could not treat fully on John’s birthday, Augustine addresses the growing arguments of certain people, aiming to heal rather than merely refute them.
- Sermon 294.2Augustine of Hippo · ca. 391-430 · The Pelagians agree that infants are to be baptized, but say it is for entry to the kingdom of heaven, not for salvation and eternal life, which they claim sinless infants have anyway; Augustine asks whether eternal life exists outside the kingdom.
- Sermon 294.3Augustine of Hippo · ca. 391-430 · There is no middle place between the kingdom on the right and eternal fire on the left at the judgment; since the kingdom is eternal life, an infant excluded from the kingdom cannot have eternal life.
- Sermon 294.4Augustine of Hippo · ca. 391-430 · Paul warns sinners only that they will not possess the kingdom, which implies eternal fire; salvation comes only in the name of Jesus Christ, and to promise infants salvation without Christ endangers the promiser’s own.
- Sermon 294.5Augustine of Hippo · ca. 391-430 · Augustine asks the Pelagians how, on their own reasoning, they could answer someone who granted unbaptized innocent infants the kingdom of heaven as well as eternal life, and argues that side for the sake of the argument.
- Sermon 294.6Augustine of Hippo · ca. 391-430 · If infants have no original sin, the Pelagians cannot justly exclude them from the kingdom, since even exile from it would be a punishment inflicted on the innocent; denying original sin leaves them no answer.
- Sermon 294.7Augustine of Hippo · ca. 391-430 · Augustine confesses he cannot fully fathom why the unbaptized infant goes into condemnation and takes refuge in God’s unsearchable judgments; the Pelagian too, unable to answer by reason, must flee to the Lord’s authority.
- Sermon 294.8Augustine of Hippo · ca. 391-430 · Both agree, on Christ’s word in John 3:5, that the unbaptized do not enter the kingdom; Augustine presses the Pelagian further, since the judgment leaves no middle place for eternal life outside the kingdom.
- Sermon 294.12Augustine of Hippo · ca. 391-430 · If infants are told to look in faith to Christ, their inherited guilt must be confessed; they are healed by the words of those who answer for them in baptism, since they were wounded by another’s deed.
- Sermon 294.13Augustine of Hippo · ca. 391-430 · The bronze serpent prefigures Christ sent in the likeness of sinful flesh, who took the punishment of sin without its guilt and so healed both; if infants are brought to him, they are confessed to be poisoned and in need of healing.
- Sermon 294.14Augustine of Hippo · ca. 391-430 · ‘Whoever does not believe is already condemned’ and ‘the wrath of God remains upon him’ leave no eternal life outside faith; baptized infants are counted among believers, while original fault, become nature in Adam’s descendants, is healed only by Christ.
- Sermon 294.15Augustine of Hippo · ca. 391-430 · Against the Pelagian reading that Paul meant only that others imitated Adam, Augustine replies that the devil, not Adam, sinned first; Paul names Adam as our origin, in whom we all sinned, and Christ as our regeneration.
- Sermon 294.16Augustine of Hippo · ca. 391-430 · To the objection that baptized parents should bear sinless children, Augustine answers that parents beget by carnal generation, not by their regeneration, as cleaned grain still produces chaff and the circumcised beget uncircumcised children.
- Sermon 294.17Augustine of Hippo · ca. 391-430 · To the claim that if Adam harms non-sinners Christ should profit non-believers, Augustine replies that Christ does profit baptized infants, who are counted as believers by their parents’ faith; so they were also defiled by their first parents’ sin.
- Sermon 294.18Augustine of Hippo · ca. 391-430 · The ‘holiness’ of believers’ children in 1 Cor 7:14 is a kind of sanctification that, like that of food or of an unbelieving spouse, does not suffice for salvation; such children still need baptism.
- Sermon 294.19Augustine of Hippo · ca. 391-430 · Augustine reads Cyprian’s ruling that infants may be baptized before the eighth day: they have contracted the contagion of Adam’s death and receive forgiveness of another’s sins, which shows the Church’s ancient belief in original sin.
- Sermon 294.20Augustine of Hippo · ca. 391-430 · Augustine asks that those who deny original sin be borne with patience and corrected as brothers, since error may be tolerated on unsettled questions but not when it shakes the Church’s foundation.
- Sermon 295.5Augustine of Hippo · ca. 391-430 · Peter fed Christ’s sheep, not his own; the heretics, who claim their own baptism makes clean, feed their own kids, while the Church spread through all nations knows herself; baptized by Peter or by Judas, the sheep are Christ’s.
- Sermon 296.12Augustine of Hippo · ca. 391-430 · Augustine rebukes members of his church who drove away a returning Donatist who confessed rebaptism, and insists that such converts, even lapsed Catholics, be admitted to penance and later reconciled by their own will.
- Sermon 299.10Augustine of Hippo · ca. 391-430 · Bodily death comes from sin, the sting of death; God leaves it even to the justified as a contest for faith, though he took up Enoch and Elijah by special grace to show his power.
- Sermon 299.11Augustine of Hippo · ca. 391-430 · Against the Pelagian claim that death is natural, citing Enoch and Elijah, Augustine replies that their survival tells against nature as much as sin; their fault was ended, and Revelation’s two witnesses, probably they, will yet die.
- Sermon 299.12Augustine of Hippo · ca. 391-430 · Augustine warns his hearers against the new arguments of certain disputers, citing Paul against profane novelties and the serpent that still seeks to corrupt the Church’s chastity.
- Sermon 325.2Augustine of Hippo · ca. 391-430 · Not the punishment but the cause makes a martyr; those who die to keep the truth from being preached, the Donatists' so-called martyrs, suffer fruitlessly.
- Sermon 327.1Augustine of Hippo · ca. 391-430 · The martyr's prayer “Judge me, O God” shows that the cause, not the suffering, distinguishes martyrs from criminals and from heretics who seek the name.
- Sermon 328.4Augustine of Hippo · ca. 391-430 · Heretics and pagans suffer for falsehood; suffering alone makes no martyr, or the devil himself could boast, so a good cause must be chosen first.
- Sermon 341.5Augustine of Hippo · ca. 391-430 · The mind's virginity is the integrity of faith, which the serpent, now through Arian questions, tries to corrupt by promising knowledge.
- Sermon 341.6Augustine of Hippo · ca. 391-430 · Against the Arians, Augustine holds together “the Father is greater than I” and “I and the Father are one”: the Son is equal in the form of God and less in the form of a servant.
- Sermon 352.9Augustine of Hippo · ca. 391-430 · Against pagan critics and rigorist heretics, Augustine argues that offering repentance prevents sinners from despairing, while the uncertainty of the day of death prevents them from presuming on pardon.
- Sermon 357.3Augustine of Hippo · ca. 391-430 · Catholics should first hold peace themselves and then draw the Donatists to it, treating them like bleary-eyed patients who dread the light of unity.
- Sermon 357.4Augustine of Hippo · ca. 391-430 · Catholics should not quarrel with the Donatists or retaliate for insults to the Church and its bishops, but pray for them and, as Isaiah commands, call them brothers, since both say “Our Father.”
- Sermon 358.1Augustine of Hippo · ca. 391-430 · Augustine asks prayers for unity with the Donatists, who by refusing to be conquered by truth are conquered by error; to lose to the truth would give them the whole Church instead of a part.
- Sermon 358.2Augustine of Hippo · ca. 391-430 · The Catholic Church's title deed to the whole world is Psalm 2:8; unlike earthly litigants, Catholics go to law with the Donatists to bring them into the inheritance, asking not for division but for unity.
- Sermon 358.3Augustine of Hippo · ca. 391-430 · Psalm 72 promises Christ rule over all nations; the Donatists forfeit this inheritance by attaching themselves to men such as Donatus, whereas Paul refused to let Christ be divided by human names.
- Sermon 358.4Augustine of Hippo · ca. 391-430 · The broad commandment of love leads the Catholics to invite the Donatist bishops into the peace of the Church, offering to share their episcopal sees if the schism is ended.
- Sermon 358.5Augustine of Hippo · ca. 391-430 · Before the Conference of Carthage, Augustine says the Catholics welcome debate on the Church, whose cause does not depend on Caecilian, asks the people to stay away from the conference site and obey the tribune's edict, and to support the bishops by prayer, fasting, and alms.
- Sermon 359.4Augustine of Hippo · ca. 391-430 · Christian brothers share an inheritance, God himself, which is lost by litigation; the Catholics' dispute with the Donatists is not a lawsuit for gain but an appeal to Christ that they hold the inheritance together.
- Sermon 359.5Augustine of Hippo · ca. 391-430 · The Catholics offered the Donatist bishops a share of the episcopate, rejecting only their error and recognizing their baptism; at the Conference the Donatists could answer nothing to the testimonies of a worldwide Church that does not stand or fall with Caecilian.
- Sermon 359.6Augustine of Hippo · ca. 391-430 · With the Church's cause secured independently of any individual, the Conference examined Caecilian's case and found him innocent, acquitted three times; the sentence went against the Donatists, though they claim victory.
- Sermon 359.7Augustine of Hippo · ca. 391-430 · Many Donatists, defeated only in their error, were healed like patients siding with the doctor against the fever, and now rejoice in the Church; the Catholics loved them even when they raged.
- Sermon 359.8Augustine of Hippo · ca. 391-430 · Some Donatists admit the truth but stay out of custom and loyalty to dead parents, like lethargic patients; others, like the frantic, commit violence such as cutting out a Catholic presbyter's tongue; love must serve both.
- Sermon 360.1Augustine of Hippo · ca. 391-430 · A converted Donatist, speaking like Paul after his conversion, gives thanks for being received back into the Church: he had followed his parents' charges against the Catholics until he recognized in Scripture the Church spread through the world.
- Sermon 362.22Augustine of Hippo · ca. 391-430 · Some, already in the apostles' time, said the resurrection had already happened; Augustine explains that death will not depart but be swallowed up in the body itself.
- Sermon 362.24Augustine of Hippo · ca. 391-430 · Scripture speaks of both resurrections, spiritual and bodily (Rom 8:10–11); the heretics of 2 Tim 2:18 kept the first and denied the second.
- Sermon 364.3Augustine of Hippo · ca. 391-430 · The companion who took Samson's wife figures the heretics who try to carry off Christ's bride; the foxes with burning tails are heretics whose attractive fronts hide the fire of judgment behind them.
- Sermon 365.2Augustine of Hippo · ca. 391-430 · Against those who claim their good understanding comes from nature: Paul could not do the good he willed, and the philosophers with all their knowledge fell into idolatry; understanding is God's gift.
- Sermon 365.3Augustine of Hippo · ca. 391-430 · Even the wise man of Wisdom 8 knew that continence and wisdom are God's gift; like the good Samaritan, God heals both nature and understanding through the Church and the Holy Spirit.
- Sermon 365.4Augustine of Hippo · ca. 391-430 · At Pentecost the apostles received understanding with the Holy Spirit, God's free gift bought by Christ's passion; to claim it from nature empties Christ's death.
- Sermon 380.3Augustine of Hippo · ca. 391-430 · Against the Arian reading of John 1:15 ("was made before me"): the evangelist did not say "God made the Word" as Moses said "God made heaven and earth," but "In the beginning was the Word"; what God made through the Word cannot include the Word.
- Sermon 380.4Augustine of Hippo · ca. 391-430 · The Arians compare "the Word was" with "the earth was" (Gen 1:2), but Genesis first says "God made heaven and earth"; John says no such thing of the Word, and "he comes after me" refers to Christ's human birth.
- Sermon 380.5Augustine of Hippo · ca. 391-430 · "Was made before me" does not mean the Word was created: as a faster walker overtakes a slower, Christ, coming after John, was set ahead of him in honor, just as God is said to be "made" our refuge.
- Sermon 384.2Augustine of Hippo · ca. 391-430 · Against the Arians who rank Father, Son, and Spirit as greater and lesser: this makes three gods and a divided kingdom; as the sun's course, light, and heat, or fire's motion, light, and heat, cannot be separated, neither can the Trinity.
- Sermon 384.3Augustine of Hippo · ca. 391-430 · Testimonies to the Trinity from Genesis, the prophets, the Psalms, the Gospel, and Paul; after rejecting the heretics, the preacher praises the catholic faith that saves, baptizes, and sanctifies every state of life.
- On the Profit of Believing 1Augustine of Hippo · ca. 391–392 · Augustine distinguishes the heretic from the one who believes heretics and explains that he writes to his friend Honoratus about finding the truth.
- On the Profit of Believing 2Augustine of Hippo · ca. 391–392 · Augustine states his aim: to show that the Manichaeans wrongly attack Catholics for believing before understanding, and recalls how their promise of pure reason drew him and Honoratus.
- On the Profit of Believing 3Augustine of Hippo · ca. 391–392 · Augustine rejects the Manichaean saying that the light has left those who abandon them, pointing out that he lived worldly while among them and austerely now.
- On the Profit of Believing 4Augustine of Hippo · ca. 391–392 · Augustine explains that the Manichaeans win the unlearned by attacking the Old Testament and professes his sincere purpose and his own weakness in beholding the truth.
- On the Profit of Believing 7Augustine of Hippo · ca. 391–392 · Augustine rejects the Manichaean claim that the Scriptures were corrupted and explains their rejection of Acts by their claim that the promised Spirit came through Mani.
- On the Profit of Believing 13Augustine of Hippo · ca. 391–392 · Augustine declares the Old Testament wise and holy and argues that he and Honoratus rashly learned its meaning from its enemies, unlike the good will shown to Virgil.
- On the Profit of Believing 19Augustine of Hippo · ca. 391–392 · The inquiry should begin with the Catholic church, the largest Christian body, which alone is called Catholic by all.
- On the Profit of Believing 20Augustine of Hippo · ca. 391–392 · Augustine recounts his doubts after leaving the Manichaeans, the influence of the bishop of Milan, and his decision to remain a catechumen, and urges Honoratus to follow Catholic teaching.
- On the Profit of Believing 21Augustine of Hippo · ca. 391–392 · Heretics promise reason on obscure matters and fault the church for requiring belief, but true religion cannot be entered without belief and authority.
- On the Profit of Believing 30Augustine of Hippo · ca. 391–392 · The heretic who forbids belief cannot be approached except by the very faith he condemns.
- On the Profit of Believing 31Augustine of Hippo · ca. 391–392 · Heretics who urge belief in Christ contradict their own rejection of belief, since faith in Christ rests on the report of the Catholic peoples, who should therefore be asked what Christ taught.
- On the Profit of Believing 35Augustine of Hippo · ca. 391–392 · Seeing the moral fruit of the church, secured by divine providence, one should not hesitate to embrace the Catholic church, whose authority descends from the apostolic see through the succession of bishops.
- On the Profit of Believing 36Augustine of Hippo · ca. 391–392 · Augustine urges Honoratus to entrust himself to Catholic teachers and to pray, rejects the Manichaean account of evil and their charges against the Old Testament, and closes the book.
- Acts of the Debate with Fortunatus the Manichaean 1Augustine of Hippo · 28–29 August 392 · Augustine opens by charging that Manichaean doctrine makes God violable, and Fortunatus asks him, as a former member, to testify to the Manichaeans' way of life.
- Acts of the Debate with Fortunatus the Manichaean 3Augustine of Hippo · 28–29 August 392 · Augustine says that as a Hearer he saw nothing shameful at Manichaean prayer and insists on discussing faith; Fortunatus states the Manichaean profession about God and the Savior.
- Acts of the Debate with Fortunatus the Manichaean 7Augustine of Hippo · 28–29 August 392 · Augustine states his dilemma (if God could not be harmed he sent souls here without cause; if he could, he is not inviolable), and Fortunatus answers with Philippians 2 as a pattern of the soul's descent.
- Acts of the Debate with Fortunatus the Manichaean 9Augustine of Hippo · 28–29 August 392 · Augustine distinguishes Christ's humanity from God's own substance and repeats his dilemma; Fortunatus asks whether the soul is of God.
- Acts of the Debate with Fortunatus the Manichaean 11Augustine of Hippo · 28–29 August 392 · Augustine argues that the soul, which sins and changes, cannot be God's substance; Fortunatus maintains that the soul is from God and presses Augustine for his own view.
- Acts of the Debate with Fortunatus the Manichaean 14Augustine of Hippo · 28–29 August 392 · Fortunatus argues from the opposition of light and darkness, truth and falsehood, that there are two substances.
- Acts of the Debate with Fortunatus the Manichaean 17Augustine of Hippo · 28–29 August 392 · Augustine argues that sin, repentance, and forgiveness presuppose free will and cites 'by nature children of wrath'; Fortunatus answers that Paul meant this of the body and that the soul is from God.
- Acts of the Debate with Fortunatus the Manichaean 18Augustine of Hippo · 28–29 August 392 · Fortunatus states plainly the Manichaean teaching of two substances, light and darkness.
- Acts of the Debate with Fortunatus the Manichaean 19Augustine of Hippo · 28–29 August 392 · Augustine cites Romans 1:3–4 on Christ's descent from David according to the flesh; Fortunatus rejects it, the first day breaks up after he says the Word of God is bound in darkness, and on the second day he restates that evils are foreign to God.
- Acts of the Debate with Fortunatus the Manichaean 20Augustine of Hippo · 28–29 August 392 · Augustine argues that a faith in an incorruptible God whose creatures sin by free will is worthier than one that makes God's own part suffer; Fortunatus replies that we sin unwillingly, compelled by a hostile substance.
- Acts of the Debate with Fortunatus the Manichaean 21Augustine of Hippo · 28–29 August 392 · Augustine traces evil to sin and desire, the 'root of all evils', and presses the Manichaean on repentance; Fortunatus answers that desire in us is only a small part of an evil that pervades the world.
- Acts of the Debate with Fortunatus the Manichaean 22Augustine of Hippo · 28–29 August 392 · Augustine explains how Adam's free sin and the habits we form bind the will, reads the two trees as two wills, and again asks how sin can be imputed to souls sent by God.
- Acts of the Debate with Fortunatus the Manichaean 28Augustine of Hippo · 28–29 August 392 · Augustine has Fortunatus's words read back and argues that a voluntary sending would be cruel; Fortunatus retorts that the Catholic view makes God either ignorant or cruel in creating the soul.
- Acts of the Debate with Fortunatus the Manichaean 33Augustine of Hippo · 28–29 August 392 · Fortunatus says the soul was sent to impose a measure on the contrary nature and will be taken back, reading John 10:18 of our souls.
- Acts of the Debate with Fortunatus the Manichaean 37Augustine of Hippo · 28–29 August 392 · Augustine says this unanswered question led him out of Manichaeism; Fortunatus promises to consult his superiors and, if they cannot answer, to consider the catholic faith.
- Commentary on Galatians 1.2John Chrysostom · ca. 392-397 · Paul's apostleship came directly from Christ; Chrysostom refutes Arian arguments from 'through' and 'raised him,' and Manichaean claims that the present life is evil.
- Commentary on Galatians 1.5John Chrysostom · ca. 392-397 · Chrysostom explains 'the present evil age' and the doxology of Gal 1:5, then treats the Galatians' swift desertion, the oneness of the four Gospels against the Marcionites, and the danger of small innovations in doctrine.
- Commentary on Galatians 5.2John Chrysostom · ca. 392-397 · Faith working through love, not circumcision, counts in Christ; a little leaven corrupts the whole; Paul's persecution proves he does not preach circumcision; Chrysostom condemns self-mutilation and teaches that desire is given for marriage and children, not adultery.
- Commentary on Galatians 5.4John Chrysostom · ca. 392-397 · Freedom from the law is not license but a call to rise above it through mutual service in love; walking by the Spirit overcomes the desires of the flesh, which Chrysostom explains as the evil will, not the body, against the Manichaeans.
- Homily 1.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains why Paul adds “mercy,” why he urges Timothy gently but tells him to command the false teachers, and why inquiries and genealogies undermine faith.
- Homily 2.1 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains that love is the aim of Paul’s charge, that heresies spring from envy and love of power, and that the law is used lawfully by one who keeps it from virtue rather than fear.
- Homily 5.1 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains that teachers and priests ought to be chosen by God’s vote rather than human favor, that Timothy’s charge comes from the prophecies that chose him, and that a corrupt life and reliance on reasoning lead to shipwreck of the faith.
- Homily 5.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains why Paul handed Hymenaeus and Alexander over to Satan, and warns that receiving the Eucharist unworthily, even once a year, brings judgment, since the sacrifice is the same on every day and Easter communion is no holier.
- Homily 7.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom urges prayer for pagans and heretics because God wills all to be saved, and argues that Christ, the “one mediator,” must share both the divine and the human nature, while “one God” excludes idols, not the Son.
- Homily 12.1 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom applies Paul’s prophecy of apostasy to the Manichaeans, Encratites, and Marcionites who forbid marriage and foods, and teaches that every creature of God is good and is sanctified by the sign of the cross and thanksgiving, though food knowingly eaten as an idol offering defiles.
- Homily 12.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains “being nourished on the words of the faith,” distinguishes urging virginity from forbidding marriage, explains the purpose of the Jewish food laws, and argues that wealth is not truly a good, since great riches are seldom gathered without injustice.
- Homily 14.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains that a widow's not remarrying is worthless without good works, since Paul did not condemn second marriage but wished her free for God, and praises personal hospitality and almsgiving.
- Homily 17.1 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom teaches that a teacher needs both authority and gentleness, that pride and endless disputes spring from ignorance and greed, that Timothy should avoid such men, and that godliness with contentment is the true gain.
- Homily 18.2 on 1 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains “knowledge falsely so called” as reasoning without faith (perhaps aimed at the Gnostics), and in the final moral contrasts the stable goods of virtue with the cruel commands of the love of money, a tyranny worse than any barbarian’s.
- Homily 8.1 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Paul’s ministry is of mercy, carried on openly without craft; those who do not see the gospel are blinded by their own unbelief, God permitting it, and ‘the god of this age’ refers neither to an evil creator nor to the devil but to God, who leaves unbelievers in the darkness they chose.
- Homily 10.2 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Paul groans not to be rid of the body but for its corruption to be swallowed up by life, as God intended from creation and pledged by the Spirit; Christians can therefore face death with courage, desiring to be at home with the Lord, though what matters most is to please him whether here or there.
- Homily 10.3 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Departing the body is not enough without virtue, for all must appear before Christ’s judgment seat to receive according to what they did in the same body that rises; Chrysostom bids his hearers picture that judgment, where loss of glory and the torments of Gehenna await the unrepentant.
- Homily 21.4 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Chrysostom urges his hearers to imitate Paul, whose writings still overthrow error even when heretics like Marcion and Mani cut them in pieces, compares their misuse of Paul with the opposite errors about the created world, and commends constant reading of Paul's letters.
- Homily 23.2 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Chrysostom explains Paul's ironic 'you would do well to bear with' another gospel, which he takes to mean that the intruders added nothing the apostles had left out; Paul ranks himself with Peter, James and John, admits only to being unskilled in speech, and turns his refusal of support from Corinth into a point of pride (2 Cor 11:3–8).
- Homily 24.1 on 2 CorinthiansJohn Chrysostom · ca. 392-397 · Chrysostom explains that the false apostles mask their deceit as Satan masquerades as an angel of light (2 Cor 11:13–15), and how Paul, compelled to boast, repeatedly excuses it as 'foolishness' that is wrong in itself but justified by its purpose (2 Cor 11:16–17).
- Homily 1.1 on 2 ThessaloniansJohn Chrysostom · ca. 392-397 · Homily 1 (the argument) explains why Paul wrote again: deceivers claimed the day of the Lord had come and forged letters, so Paul reveals the sign of the Antichrist; Chrysostom then warns against pride, the beginning of sin. Homily 2 begins on 2 Thess 1:1–6: God’s favour, illustrated by Joseph, and the Thessalonians’ growing faith and undivided love under persecution, evidence of God’s just judgment.
- Homily 2.1 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 1:8–10, Chrysostom warns against measuring divine things by human reason, as the heretics did who were ashamed of the cross, and shows that Paul's bonds and Christ's death are matters for boasting, and that salvation comes by God's purpose and grace, not by works.
- Homily 3.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom shows that one can share in the crowns of saints living and departed, refutes Marcionite use of “the Lord … from the Lord,” describes the fearful judgment as an act of God's love meant to rouse us, and warns that we who blame greedy officials are equally guilty, since God judges the will and not the size of the deed.
- Homily 4.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains the farmer's reward, why Paul reminds Timothy of the risen Christ against the heretics, that the word of God is not bound though the preacher is, and that Paul's sufferings for the elect repay the grace God first showed us.
- Homily 5.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains that our denial cannot harm the unchanging God, warns against fighting about words and novel doctrine such as the claim of Hymenaeus and Philetus that the resurrection is past, interprets God's “seal” as departure from unrighteousness, and shows that injustice torments the conscience of those who commit it.
- Homily 6.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 2:23–26, Chrysostom forbids contentious questionings, urges teachers to correct opponents with gentleness and endless patience, teaches that a sinful life holds one in the devil's snare even with right faith, and insists that almsgiving, not fasting or virginity, makes us like God, while alms from robbery are an insult to him.
- Homily 8.1 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 3:1–7, Chrysostom shows that falsehood has always stood beside the truth, from the serpent to the antichrist, explains the vices Paul lists, and argues that a “form of godliness” without power is right faith without works, a dead image.
- Homily 8.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · Chrysostom explains the “silly women” led astray by the false teachers, the magicians Jannes and Jambres, how error is soon exposed though it keeps inventing new doctrines, and how Paul's teaching, life and endurance of persecutions at Antioch, Iconium and Lystra should encourage Timothy.
- Homily 9.2 on 2 TimothyJohn Chrysostom · ca. 392-397 · On 2 Tim 4:3–8, Chrysostom explains that Paul foretells false teachers so that Timothy may be sober and endure, and that Paul's words about the good fight, the finished course and the crown of righteousness are a dying father's consolation to a grieving son.
- Homily 3.1 on ColossiansJohn Chrysostom · ca. 392-397 · Opening Homily 3, Chrysostom argues from Col 1:15 that the Son, as image of the invisible God, is exactly like the Father and cannot be a creature.
- Homily 3.2 on ColossiansJohn Chrysostom · ca. 392-397 · Chrysostom expounds Col 1:15–20 against those who make the Son a creature: “firstborn” does not mean created, all things were made through him and hang on him, and through the blood of the cross he reconciled earth with heaven and men with angels.
- Homily 7.1 on ColossiansJohn Chrysostom · ca. 392-397 · Opening Homily 7, Chrysostom expounds Col 2:16–22: Paul belittles the observance of feasts, new moons, and sabbaths, which were a shadow, and rebukes the worship of angels and the human ordinances of those who do not hold fast to Christ the head.
- Homily 8.1 on ColossiansJohn Chrysostom · ca. 392-397 · Opening Homily 8, Chrysostom defends his previous rebuke, expounds Col 3:5–10, explains that Paul's call to put to death what is “on the earth” concerns sins committed after baptism, not the body God made, and that the “old man” is the evil will.
- Homily 12.6 on ColossiansJohn Chrysostom · ca. 392-397 · Chrysostom defends marriage as honourable and a mystery of Christ and the church against those who are ashamed of it, blames the shame on the indecency of wedding feasts, and invites his hearers to have Christ at their weddings instead of pipers and dancers.
- Homily 20.3 on EphesiansJohn Chrysostom · ca. 392-397 · Chrysostom urges husbands to seek virtue rather than beauty or wealth in a wife, and explains that a wife is the husband's own flesh as believers are members of Christ's body.
- Homily 20.5 on EphesiansJohn Chrysostom · ca. 392-397 · Chrysostom teaches that each spouse must do his or her part even if the other fails, cites 1 Cor 7:15 for an unbeliever who departs, allows second marriages as a concession, and holds up Abraham's household as a model.
- Homily 3.2 on PhilemonJohn Chrysostom · ca. 392-397 · Ending Homily 3, Chrysostom warns that the priest's blessing helps only those who show mercy, and argues against those who think God will save all (and against a Marcionite) that God's demanding an account of sins and preparing Gehenna are themselves marks of his goodness.
- Homily 2.1 on PhilippiansJohn Chrysostom · ca. 392-397 · Paul's longing for the Philippians springs from Christ, and he prays that their love grow with knowledge and discernment, so that affection never leads them to accept false doctrine.
- Homily 2.3 on PhilippiansJohn Chrysostom · ca. 392-397 · Those who preached Christ to harm Paul changed nothing in the gospel and only earned punishment, as the devil does with the heretics' fasting and virginity; Christ's commands are light, and envy comes from attachment to present things.
- Homily 6.1 on PhilippiansJohn Chrysostom · ca. 392-397 · Paul urges humility by Christ's example, and Chrysostom, likening Phil 2:6–8 to a two-edged sword, sets out the errors of Sabellius, Marcion, Marcellus, Photinus, Arius, and others, and begins to refute them from “the form of God”.
- Homily 6.2 on PhilippiansJohn Chrysostom · ca. 392-397 · Chrysostom argues from “equal with God” against Sabellius and from “the form of God” against Arius, rejecting a “small” and “great” God as a pagan idea, and explains that humility belongs only to one who could rightly claim more.
- Homily 6.3 on PhilippiansJohn Chrysostom · ca. 392-397 · Abstaining from wrongdoing earns no praise, so Phil 2:6 cannot mean that a lesser Son merely refrained from grasping at equality; Christ's example of humility works only if the Son is equal to the Father, and “being in the form of God” means being truly God.
- Homily 7.2 on PhilippiansJohn Chrysostom · ca. 392-397 · Against Marcion's phantom Christ, Paul of Samosata's mere man, the Arians, and those who deny Christ a soul, Chrysostom explains “likeness”, “fashion”, and “as a man”: the Word, remaining God, truly took human nature, obeyed as Son to the shameful death of the cross, and his exaltation and worship redound to the Father's glory.
- Homily 10.1 on PhilippiansJohn Chrysostom · ca. 392-397 · Paul calls the Philippians to rejoice in the Lord and warns them against Judaizing teachers, whom he calls dogs and evil workers, and against circumcision, which he renames mutilation, since the true circumcision is spiritual worship.
- Homily 11.1 on PhilippiansJohn Chrysostom · ca. 392-397 · Paul counted the law loss not because it is bad by nature but by comparison with Christ: the law was a ladder and a bridge to grace, and becomes loss only when clinging to it keeps one from Christ.
- Homily 1.4 on TitusJohn Chrysostom · ca. 392-397 · Chrysostom explains Paul's charge to Titus to appoint bishops in every Cretan city, reading “the husband of one wife” as both honouring marriage against heretics and barring the twice married from office.
- Homily 1.5 on TitusJohn Chrysostom · ca. 392-397 · Chrysostom explains the qualities of a bishop in Titus 1:7–11: gentleness without insult, self-mastery, and above all ability to teach and to silence false teachers.
- Homily 3.1 on TitusJohn Chrysostom · ca. 392-397 · On Titus 1:12–15, Chrysostom explains why Paul quotes the Cretan poet Epimenides (and elsewhere Aratus and the Athenian altar) without endorsing Zeus, shows that God condescends to people through their own customs, and teaches that sharp rebuke is needed for the Cretans and that nothing is unclean except sin.
- Homily 6.1 on TitusJohn Chrysostom · ca. 392-397 · On Titus 3:8–15, Chrysostom explains that Paul turns the doctrine of God's love into an exhortation to good works, warns against futile quarrels with incorrigible heretics, comments on the closing instructions, and argues that almsgiving benefits the giver more than the receiver and quenches sin more than virginity or fasting.
- On Illustrious Men 9Jerome · 392–393 · John the apostle wrote the last Gospel against Cerinthus and the Ebionites, one letter, and the Apocalypse on Patmos; the second and third letters are ascribed to John the presbyter.
- On Illustrious Men 17Jerome · 392–393 · Polycarp of Smyrna, disciple of John, visited Rome over the Easter question, rebuked Marcion, was martyred by fire, and wrote to the Philippians.
- On Illustrious Men 21Jerome · 392–393 · Agrippa Castor refuted the Gnostic Basilides, whose god Abraxas has the number of the days of the year.
- On Illustrious Men 25Jerome · 392–393 · Theophilus of Antioch wrote against Marcion and Hermogenes and three books To Autolycus.
- On Illustrious Men 26Jerome · 392–393 · Apollinaris of Hierapolis wrote an apology and works against the pagans and against the Montanists.
- On Illustrious Men 29Jerome · 392–393 · Tatian, Justin's pupil, later founded the Encratite heresy; his Oration to the Greeks survives.
- On Illustrious Men 30Jerome · 392–393 · Philip of Gortyna wrote against Marcion.
- On Illustrious Men 31Jerome · 392–393 · Musanus wrote against the Encratites.
- On Illustrious Men 32Jerome · 392–393 · Modestus wrote against Marcion.
- On Illustrious Men 33Jerome · 392–393 · Bardesanes of Mesopotamia, at first a Valentinian, wrote many works including On Fate.
- On Illustrious Men 35Jerome · 392–393 · Irenaeus of Lyons, disciple of Polycarp: his works, his adjuration to copyists, and his letter urging Victor not to break unity over Easter.
- On Illustrious Men 37Jerome · 392–393 · Rhodon, Tatian's pupil, wrote against Marcion, on the Hexaemeron, and against the Montanists.
- On Illustrious Men 39Jerome · 392–393 · Miltiades wrote against the Montanists, the pagans and the Jews, and an apology.
- On Illustrious Men 40Jerome · 392–393 · Apollonius wrote a long work against the Montanists, exposing their prophets' greed and vanity; Tertullian answered him.
- On Illustrious Men 41Jerome · 392–393 · Serapion of Antioch wrote against the Montanists and against the Gospel of Peter.
- On Illustrious Men 53Jerome · 392–393 · Tertullian of Carthage, much read by Cyprian, became a Montanist and wrote against the church on modesty, flight in persecution, fasting and monogamy.
- On Illustrious Men 59Jerome · 392–393 · Gaius of Rome disputed against the Montanist Proclus and did not count Hebrews as Paul's.
- On Illustrious Men 60Jerome · 392–393 · Beryllus of Bostra, who denied Christ's pre-existence, was corrected by Origen.
- On Illustrious Men 66Jerome · 392–393 · Cornelius of Rome wrote letters to Fabius of Antioch on Novatian and the lapsed.
- On Illustrious Men 69Jerome · 392–393 · Dionysius of Alexandria, Origen's pupil, wrote many letters, including one urging Novatian to end his schism, and books against Nepos's millenarianism.
- On Illustrious Men 70Jerome · 392–393 · Novatian led a schism at Rome against receiving the lapsed; among his works are On Jewish Foods and On the Trinity.
- On Illustrious Men 71Jerome · 392–393 · Malchion of Antioch disputed against Paul of Samosata and wrote the synod's letter against him.
- On Illustrious Men 72Jerome · 392–393 · Archelaus recorded his disputation with Mani.
- On Illustrious Men 83Jerome · 392–393 · Athanasius of Alexandria, often exiled by the Arians: his works include Against the Pagans and the Life of Antony.
- On Illustrious Men 85Jerome · 392–393 · Eustathius of Antioch, exiled for opposing the Arians, wrote against Origen on the Witch of Endor.
- On Illustrious Men 86Jerome · 392–393 · Marcellus of Ancyra, writing against the Arians, was accused of Sabellianism but claimed communion with Julius and Athanasius.
- On Illustrious Men 89Jerome · 392–393 · Basil of Ancyra, a physician, wrote against Marcellus and on virginity, and led the Macedonian party.
- On Illustrious Men 93Jerome · 392–393 · Donatus founded the Donatist schism in Africa, charging Catholics with surrendering the Scriptures.
- On Illustrious Men 94Jerome · 392–393 · Asterius the Arian wrote commentaries on Romans, the Gospels and the Psalms.
- On Illustrious Men 95Jerome · 392–393 · Lucifer of Cagliari, exiled for defending Nicaea, wrote boldly against Constantius.
- On Illustrious Men 97Jerome · 392–393 · Fortunatianus of Aquileia wrote on the Gospels and induced Liberius to sign an Arian formula.
- On Illustrious Men 99Jerome · 392–393 · Serapion of Thmuis, friend of Antony, wrote against Mani and on the Psalms.
- On Illustrious Men 100Jerome · 392–393 · Hilary of Poitiers, exiled to Phrygia, wrote twelve books against the Arians (On the Trinity), On the Synods, and commentaries on the Psalms and Matthew.
- On Illustrious Men 101Jerome · 392–393 · Marius Victorinus, a convert in old age, wrote obscure books against Arius and commentaries on Paul.
- On Illustrious Men 102Jerome · 392–393 · Titus of Bostra wrote against the Manichees.
- On Illustrious Men 106Jerome · 392–393 · Pacian of Barcelona wrote The Stag and against the Novatians.
- On Illustrious Men 107Jerome · 392–393 · Photinus of Sirmium, disciple of Marcellus, revived Ebionite teaching and was deposed.
- On Illustrious Men 108Jerome · 392–393 · Phoebadius of Agen wrote against the Arians.
- On Illustrious Men 110Jerome · 392–393 · Optatus of Milevis wrote six books against the Donatists.
- On Illustrious Men 114Jerome · 392–393 · Epiphanius of Salamis wrote against all heresies and is still writing in old age.
- On Illustrious Men 118Jerome · 392–393 · Lucius, Arian bishop of Alexandria, wrote Easter letters.
- On Illustrious Men 120Jerome · 392–393 · Eunomius, the outspoken Arian, has been answered by Apollinaris, Didymus, Basil and the two Gregories.
- On Illustrious Men 121Jerome · 392–393 · Priscillian of Avila, executed at Trier, is accused by some of Gnosticism and defended by others.
- On Illustrious Men 126Jerome · 392–393 · Ambrose of Alexandria wrote against Apollinaris and on Job.
- On Illustrious Men 127Jerome · 392–393 · Maximus the philosopher wrote On Faith against the Arians.
- On Faith and the Creed 1Augustine of Hippo · 393 · Augustine explains that the brief Creed memorized by new Christians needs a fuller treatment to protect it against heretics.
- On Faith and the Creed 2Augustine of Hippo · 393 · Against those who posit an uncreated matter, Augustine argues that the almighty God made all things, even formless matter, out of nothing.
- On Faith and the Creed 5Augustine of Hippo · 393 · The Son is neither made, nor begotten in time, nor inferior to the Father; both those who identify him with the Father and those who call him a creature are excluded.
- On Faith and the Creed 7Augustine of Hippo · 393 · Because God alone truly is, nothing can be contrary to him except non-being.
- On Faith and the Creed 8Augustine of Hippo · 393 · Christ, born of the Virgin through the Spirit, took up the whole human being, body, soul, and rational spirit, because what he did not take up would not be saved.
- On Faith and the Creed 9Augustine of Hippo · 393 · Against those who deny that Christ had a human mother, Augustine explains Jesus' words at Cana and his question “Who is my mother?”
- On Faith and the Creed 10Augustine of Hippo · 393 · Birth from a woman could not defile the Word, just as sunlight is not soiled by the filth it shines on.
- On Faith and the Creed 18Augustine of Hippo · 393 · Texts that seem to make the Son less than the Father refer either to his assumed humanity or to his receiving his being from the Father, not to an inequality of nature.
- On Faith and the Creed 21Augustine of Hippo · 393 · We believe in the holy catholic church, from which heretics are excluded by false belief about God and schismatics by breaking brotherly love.
- Unfinished Literal Commentary on Genesis 1Augustine of Hippo · ca. 393 · Augustine begins by insisting that obscure matters in Genesis be treated by inquiry, not assertion, within the bounds of the catholic faith, which he then summarizes: creation from nothing by the Trinity, evil as sin or its punishment, and redemption through Christ.
- Unfinished Literal Commentary on Genesis 4Augustine of Hippo · ca. 393 · Augustine defends Genesis 1:2 against the Manichees, reading “earth,” “abyss,” and “water” as names for the one formless matter God made from nothing, and weighs whether “the Spirit of God” is the Holy Spirit, a created vital spirit, or air.
- The Lord's Sermon on the Mount 1.5Augustine of Hippo · ca. 393–396 · Augustine explains the blessing on the persecuted disciples: blessedness is inward, heretics and schismatics who suffer do not share the reward, and the reward is in the spiritual heavens.
- The Lord's Sermon on the Mount 1.13Augustine of Hippo · ca. 393–396 · Augustine reads the right eye and right hand that cause stumbling as a beloved counsellor and helper in divine things who would lead one into heresy, to be cut off.
- The Lord's Sermon on the Mount 1.20Augustine of Hippo · ca. 393–396 · Augustine distinguishes injuries that cannot be restored from those that can, allows punishment that corrects out of love (citing Elijah, Peter, Paul, and even the Acts of Thomas against the heretics), and explains giving and lending.
- The Lord's Sermon on the Mount 2.9Augustine of Hippo · ca. 393–396 · Augustine explains the sixth petition as a prayer not to be led into temptation, not to escape all testing, answers the heretics’ objections from God’s testing and from Job, and explains the seventh petition as deliverance from the evil we are already in.
- The Lord's Sermon on the Mount 2.24Augustine of Hippo · ca. 393–396 · Augustine warns against false prophets and heretics, refutes the reading of the good and bad trees as two natures, identifies the fruits by which a tree is known with Paul’s works of the flesh and fruit of the Spirit, and notes that fasting, prayer, and alms can be counterfeited.
- The Lord's Sermon on the Mount 2.25Augustine of Hippo · ca. 393–396 · Augustine warns against being deceived by the mere name of Christ or by miracles, reconciles “Lord, Lord” with 1 Cor 12:3, and closes with the parable of the two builders and the sevenfold pattern of the sermon.
- Letter 1.20Isidore of Pelusium · ca. 393-ca. 435 · Against the Pneumatomachi: Christ's command to baptize in the one name of the Trinity teaches the Spirit's oneness of essence; one who rejects Christ's teaching will not be moved by ours.
- Letter 1.52Isidore of Pelusium · ca. 393-ca. 435 · Abstaining from foods for training in virtue is blameless, but abstaining as the Manichees and Marcionites do, regarding God's creatures as evil, excludes one from the community.
- Letter 1.97Isidore of Pelusium · ca. 393-ca. 435 · Christ's giving of the Spirit with power to forgive sins shows that the Spirit has divine authority, one with the Father and the Son.
- Letter 1.102Isidore of Pelusium · ca. 393-ca. 435 · A reader is warned against teachers who, with fine words, lead the simple to confess one nature in Christ after the incarnation, which abolishes either the divine or the human.
- Letter 1.109Isidore of Pelusium · ca. 393-ca. 435 · The Spirit, named with Father and Son in baptism and making the bread Christ's body, cannot be a creature; a second letter says an ascetic must embrace every hardship and humbly remember his body's origin and end.
- Letter 1.138Isidore of Pelusium · ca. 393-ca. 435 · Against a Sabellian: in "I and the Father are one", "one" shows the one essence and the plural "are" the two hypostases.
- Letter 1.143Isidore of Pelusium · ca. 393-ca. 435 · Commending a monk who has left pagan reading for Scripture, Isidore explains "do not give what is holy to dogs" as a warning against admitting the unrepentant and relapsing to the mysteries.
- Letter 1.169Isidore of Pelusium · ca. 393-ca. 435 · The wine-dealers who water their wine (Isa 1:22) are the heretics who adulterate the apostles' pure teaching.
- Letter 1.205Isidore of Pelusium · ca. 393-ca. 435 · At the sorting of the net, those who kept the true faith enter the eternal dwellings and the heretics are cast out.
- Letter 1.214Isidore of Pelusium · ca. 393-ca. 435 · An unlearned man is told not to preach doctrine, since his ignorance makes heretics mock the faith; a second letter urges the bishop Eusebius to give his ill-gotten gains to the poor.
- Letter 1.238Isidore of Pelusium · ca. 393-ca. 435 · The "gates of Hades" are persecutions and heresies, which cannot prevail against the church.
- Letter 1.241Isidore of Pelusium · ca. 393-ca. 435 · Since God never changes, he is always Father, so the Son is co-eternal.
- Letter 1.242Isidore of Pelusium · ca. 393-ca. 435 · The Montanist heresy is old and ruinous, charged with sorcery, child-murder, adultery and idolatry, and must be shunned.
- Letter 1.243Isidore of Pelusium · ca. 393-ca. 435 · The Montanists deny that the Spirit came at Pentecost and claim he came through Montanus.
- Letter 1.244Isidore of Pelusium · ca. 393-ca. 435 · Montanist fasting is worthless without sound doctrine, which matters more than ascetic practice.
- Letter 1.245Isidore of Pelusium · ca. 393-ca. 435 · Knowing the heresies helps us find the true faith; Montanus and Mani are twin evils.
- Letter 1.246Isidore of Pelusium · ca. 393-ca. 435 · Arius and Eunomius vied in blasphemy, calling the Son a creature and a servant.
- Letter 1.247Isidore of Pelusium · ca. 393-ca. 435 · Sabellius's teaching of one three-faced hypostasis abolishes the Trinity; the Godhead is one, the hypostases three.
- Letter 1.325Isidore of Pelusium · ca. 393-ca. 435 · A young monk is told to bridle his tongue; two further letters rebuke a lawless soldier, John, and a man who robs monks and farmers and teaches false doctrine.
- Letter 1.369Isidore of Pelusium · ca. 393-ca. 435 · Isidore commends the canonical Scriptures read in church above all other writings, leaving apocryphal books to others.
- Letter 1.371Isidore of Pelusium · ca. 393-ca. 435 · Marcion's gospel cuts out Christ's genealogy and reverses "I came not to destroy the law", setting the Testaments at enmity.
- Letter 1.389Isidore of Pelusium · ca. 393-ca. 435 · Three letters: Isidore defends his fight against Arianism as a guard's duty; he urges a father not to send a gifted boy into the army; and he tells a physician to heal his own character.
- Letter 1.418Isidore of Pelusium · ca. 393-ca. 435 · A bishop is warned against Egypt's "reed staff" that now demands assent to heresies, and urged to hold that the incarnate Son is unchanged, unmixed and undivided.
- Letter 1.495Isidore of Pelusium · ca. 393-ca. 435 · A zealot who expels the orthodox while teaching a confusion of the Word with flesh imitates not Christ cleansing the temple but the captain of the temple who persecuted the apostles.
- Letter 1.499Isidore of Pelusium · ca. 393-ca. 435 · Since Christ sent the Spirit at Pentecost as promised, Montanus's claim of a greater coming of the Spirit is vain.
- Letter 1.500Isidore of Pelusium · ca. 393-ca. 435 · The Spirit came at Pentecost as Christ promised; Montanus's denial makes Christ a liar and leaves the apostles' miracles unexplained.
- Letter 2.89Isidore of Pelusium · ca. 393-ca. 435 · Virtue keeps the mind steady in every fortune and is more truly the beauty Homer praised; the devil multiplied heresies after Christ's coming, so heretics, their followers, and the orthodox who live badly must all change.
- Letter 2.142Isidore of Pelusium · ca. 393-ca. 435 · The Godhead is one substance in three hypostases; the Old Testament already hints at the Trinity, as even Philo recognized in his "second God" and two powers and his account of the image in the burning bush; the doctrine was veiled at first so that Israel would not fall into polytheism.
- Letter 2.235Isidore of Pelusium · ca. 393-ca. 435 · A bishop needs both a good life and eloquence, the one against fault-finders, the other against heresy.
- Letter 2.254Isidore of Pelusium · ca. 393-ca. 435 · Deliberate distortion of Scripture is beyond pardon, since it springs from malice, not error.
- Letter 3.27Isidore of Pelusium · ca. 393-ca. 435 · Scripture's plural expressions show three hypostases and its singular ones one nature, against both Sabellians and Arians.
- Letter 3.87Isidore of Pelusium · ca. 393-ca. 435 · Isidore describes his friendship with Eutonius, born of shared hatred of evil and defence of the faith, as lasting because it rests on virtue.
- Letter 3.119Isidore of Pelusium · ca. 393-ca. 435 · John 10:8 refers not to the prophets but to self-appointed false prophets and rebel leaders.
- Letter 3.124Isidore of Pelusium · ca. 393-ca. 435 · One must avoid the company of the wicked for one's reputation; (3.125) heretics dilute Scripture like wine with water; (3.126) Christ's contest crowns the one who turns the other cheek; (3.127) unworthy men buy the priesthood, which is higher than kingship.
- Letter 3.232Isidore of Pelusium · ca. 393-ca. 435 · Those who live wickedly have no right to speculate about God (Ps 50:16; Isa 58:2); one should affirm that God is, not pry into what he is.
- Letter 3.269Isidore of Pelusium · ca. 393-ca. 435 · Those misled by false teaching should be healed by repentance.
- Letter 3.334Isidore of Pelusium · ca. 393-ca. 435 · Against the Eunomians Isidore explains John 4:22 and John 14:28: Christ spoke as a Jew to the Samaritan woman and called the Father "greater" to comfort the apostles, while the Son is equal in essence.
- Letter 4.55Isidore of Pelusium · ca. 393-ca. 435 · Two letters: pagan philosophers, physicians, and poets quarrelled among themselves from love of power as much as Christians produce heresies; heresies spring from ambition or prejudice.
- Letter 4.57Isidore of Pelusium · ca. 393-ca. 435 · Heresies after Christ are no surprise: the devil sows them, and before Christ mankind was already divided by countless false opinions about God and worship.
- Letter 4.99Isidore of Pelusium · ca. 393-ca. 435 · Against the many errors about God, Christ, and the Spirit, one should follow the Council of Nicaea, which taught the truth by divine inspiration.
- Letter 4.163Isidore of Pelusium · ca. 393-ca. 435 · Against Origen's teaching that souls fell from a prior existence: Scripture does not teach it, souls remember nothing of it, the body does not work as a punishment, and Scripture speaks against it; both sides agree that virtue is what matters.
- Letter 4.226Isidore of Pelusium · ca. 393-ca. 435 · Right doctrine must be matched by right living, or opponents will discredit the faith through the lives of believers.
- Letter 5.119Isidore of Pelusium · ca. 393-ca. 435 · A sharp tongue should be turned against error and injustice, not against friends; a second letter warns that unrepented sin brings punishment, as the flood and Sodom show; a third praises brief, pointed speech.
- Letter 5.239Isidore of Pelusium · ca. 393-ca. 435 · Heresies spring from love of office or from prejudice that refuses to be taught.
- Letter 5.293Isidore of Pelusium · ca. 393-ca. 435 · Though Scripture's words can be twisted, the truth always prevails over those who distort it.
- Letter 5.308Isidore of Pelusium · ca. 393-ca. 435 · Those who twist Scripture to their own ends miss God's meaning and lead others into ignorance.
- Against Jovinianus 1.1Jerome · 393 · Jerome explains that brothers at Rome sent him Jovinian's treatises, whose style he finds nearly unintelligible.
- Against Jovinianus 1.2Jerome · 393 · Jerome quotes a sample of Jovinian's obscure style.
- Against Jovinianus 1.3Jerome · 393 · Jerome mocks Jovinian's style and states his own position: marriage is good and honorable, but virginity, born of marriage, is better, as the hundredfold fruit surpasses the thirtyfold.
- Against Jovinianus 1.4Jerome · 393 · Jerome compares Jovinian's teaching to the serpent's in paradise, announces his plan, and states that Jovinian, by making all merits equal, wrongs both virginity and marriage.
- Against Jovinianus 1.5Jerome · 393 · Jerome summarizes Jovinian's first argument: from Genesis onward God blessed marriage, and the patriarchs, prophets, and apostles were married.
- Against Jovinianus 1.39Jerome · 393 · Jerome cites Philip's virgin daughters, James the Lord's brother, and the letters of James and Peter as teaching virginity, and applies 2 Peter 2 to Jovinian.
- Against Jovinianus 1.40Jerome · 393 · Jerome applies 2 Peter to Jovinian's luxurious life, cites John's letters and Revelation 14 on the virgins who follow the Lamb, and explains Christ's presence at Cana.
- Against Jovinianus 2.1Jerome · 393 · Jerome states Jovinian's second proposition: the baptized cannot be tempted by the devil.
- Against Jovinianus 2.2Jerome · 393 · Jerome answers from 1 John itself that the baptized can sin and need Christ as their advocate.
- Against Jovinianus 2.3Jerome · 393 · Jerome gathers New Testament texts showing that the baptized can be tempted, fall, and repent, against Jovinian, Montanus, and Novatian.
- Against Jovinianus 2.5Jerome · 393 · Jerome sets out Jovinian's third proposition on food: everything was created for human use, and Christ and the apostles ate and drank.
- Against Jovinianus 2.16Jerome · 393 · Jerome explains that Paul's condemnation of those who forbid foods is aimed at heretics who despise creation, and that Romans 14 concerns Jewish food laws, not fasting.
- Against Jovinianus 2.18Jerome · 393 · Jerome sets out Jovinian's fourth proposition: there are only two orders, the righteous and sinners, with one reward and one punishment.
- Against Jovinianus 2.19Jerome · 393 · Jerome continues Jovinian's argument: the parable of the sower, Christ's indwelling, the one temple, and the one Church show that all the saved are equal.
- Against Jovinianus 2.20Jerome · 393 · Jovinian's argument continues: the stars of 1 Cor 15, the members of the body, the prodigal son, and the laborers in the vineyard show equal reward.
- Against Jovinianus 2.21Jerome · 393 · Jerome accuses Jovinian of turning Stoic in teaching equal merits, and turns the argument against Jovinian's own change from ascetic to luxurious life.
- Against Jovinianus 2.29Jerome · 393 · Jerome argues that the temple and body of Christ have many parts and degrees, and that believers are one with God by grace, not by nature, through the sacrament and the Spirit.
- Against Jovinianus 2.36Jerome · 393 · Jerome turns on Jovinian's followers, contrasting their luxury with the ascetics, and charges that his teaching has led virgins to marry.
- Against Jovinianus 2.37Jerome · 393 · Jerome traces Jovinian's teaching to old heresies, laments that it took root at Rome, and satirizes its message and followers.
- Against Jovinianus 2.38Jerome · 393 · Jerome closes by appealing to the city of Rome to reject Jovinian's teaching.
- Poem 24, lines 63–96Paulinus of Nola · ca. 393–431 · God had provided a skiff in tow; the Novatianist captain tried to cut it loose and escape in it alone, but the others prevented him.
- Letter 5Synesius of Cyrene · ca. 393-413 · Synesius warns his presbyters against Eunomian clergy who have arrived to win converts, and tells them to hunt them out.
- Letter 128Synesius of Cyrene · ca. 393-413 · Synesius consoles a bishop expelled from his see and warns him against joining the Arians.
- Against Adimantus, a Disciple of Mani 1Augustine of Hippo · ca. 394 · Against the Manichaean claim that Genesis 1 conflicts with John 1:10, Augustine argues that the Son, the Word through whom God said “Let it be,” is present in the creation account.
- Against Adimantus, a Disciple of Mani 2Augustine of Hippo · ca. 394 · Augustine answers the claim that God's rest in Genesis 2 contradicts John 5:17: God ceased from creating but not from governing, and the Sabbath is kept spiritually by Christians.
- Against Adimantus, a Disciple of Mani 3Augustine of Hippo · ca. 394 · Augustine reconciles Genesis 2 on marriage with Christ's call to leave a wife for the kingdom: both come from the Lord, a wife is left only if she hinders faith (1 Cor 7:15), and divorce is otherwise forbidden except for sexual immorality.
- Against Adimantus, a Disciple of Mani 4Augustine of Hippo · ca. 394 · Augustine rejects the Manichaean contrast between Cain's curse of barren land and Christ's command not to worry about tomorrow, pointing to the cursed fig tree and Psalm 55:22.
- Against Adimantus, a Disciple of Mani 5Augustine of Hippo · ca. 394 · Augustine reconciles man's creation in God's image with Christ calling unbelievers sons of the devil by distinguishing sonship by nature, teaching, and imitation.
- Against Adimantus, a Disciple of Mani 6Augustine of Hippo · ca. 394 · Augustine reconciles the command to honor parents with Christ's “let the dead bury their dead”: parents are honored in their place but set aside for the love of God, as Deuteronomy 33:9 also teaches.
- Against Adimantus, a Disciple of Mani 7Augustine of Hippo · ca. 394 · Augustine answers the charge that God's jealousy and punishment of children in Exodus 20 contradict Christ's teaching on kindness and forgiveness, arguing that both Testaments teach God's patience, pardon of the penitent, and justice.
- Against Adimantus, a Disciple of Mani 8Augustine of Hippo · ca. 394 · Augustine explains “eye for eye” as a first step that limited revenge, which the gospel completes with full forgiveness, already foretold in the Psalms and Lamentations.
- Against Adimantus, a Disciple of Mani 9Augustine of Hippo · ca. 394 · Augustine answers the claim that Old Testament theophanies contradict John 1:18: the Son, the Word, made the Father known through angels and visible creatures, while God himself is seen only by the pure in heart.
- Against Adimantus, a Disciple of Mani 10Augustine of Hippo · ca. 394 · Against the claim that God's tabernacle contradicts Christ's words that heaven is God's throne, Augustine sets Isaiah 66:1 against Christ's cleansing of the temple to show that both Testaments say the same.
- Against Adimantus, a Disciple of Mani 11Augustine of Hippo · ca. 394 · Augustine defends God's “jealousy” in Exodus as a figurative word for his just providence, comparing Cicero's use of “mercy,” and shows that both Testaments speak of God's jealousy and righteousness.
- Against Adimantus, a Disciple of Mani 12Augustine of Hippo · ca. 394 · Augustine answers Adimantus's attack on the law's “the blood is the soul”: it concerns beasts, not human souls, and is a sign like “the rock was Christ,” while 1 Cor 15:50 refers to the transformation of the body at the resurrection.
- Against Adimantus, a Disciple of Mani 13Augustine of Hippo · ca. 394 · Augustine answers Adimantus's contrast between the “devouring fire” and “jealous God” of Deuteronomy and “no one is good but God,” showing that both Testaments speak of God's goodness, severity, and fire.
- Against Adimantus, a Disciple of Mani 14Augustine of Hippo · ca. 394 · Augustine answers the claim that Deuteronomy's permission to eat meat contradicts the New Testament: the law permits moderate eating, Paul's “good not to eat meat” concerns not offending the weak, and Manichaean abstention from meat as unclean is what 1 Tim 4:3 condemns.
- Against Adimantus, a Disciple of Mani 15Augustine of Hippo · ca. 394 · Augustine shows that Adimantus's use of Matt 15:11 against the food laws of Leviticus refutes the Manichaeans' own abstinence from meat, since Christ told the disciples privately that no food defiles, while the food laws were figures of the Church.
- Against Adimantus, a Disciple of Mani 16Augustine of Hippo · ca. 394 · Augustine answers Adimantus's use of Matt 23:15, 1 Cor 7:19 and Gal 4:10 against the Sabbath and circumcision: these were shadows rightly imposed and now understood spiritually, and Christ condemned the Pharisees' conduct, not the law.
- Against Adimantus, a Disciple of Mani 17Augustine of Hippo · ca. 394 · Augustine answers the charge that the conquest commands contradict “love your enemies”: punishment can be given without hatred, as Paul, Peter, and even the Manichaeans' apocryphal Acts show, and David's sparing of Saul fulfilled Christ's command.
- Against Adimantus, a Disciple of Mani 18Augustine of Hippo · ca. 394 · Augustine answers the claim that Deuteronomy's earthly blessings contradict Christ's call to self-denial: God gives earthly goods to the fleshly and heavenly goods to the spiritual, and both Testaments place true happiness in God alone.
- Against Adimantus, a Disciple of Mani 19Augustine of Hippo · ca. 394 · Augustine answers the claim that God's promise of riches to his friends contradicts the beatitudes on poverty, showing that the gospel also promises the earth to the meek and the Old Testament also ranks wisdom far above wealth.
- Against Adimantus, a Disciple of Mani 20Augustine of Hippo · ca. 394 · Augustine answers the claim that the earthly blessings of Leviticus 26 contradict Christ's sending out of the apostles without money: these were concessions, not commands, and temporal gifts taught a fleshly people to love God and prefigured eternal gifts.
- Against Adimantus, a Disciple of Mani 21Augustine of Hippo · ca. 394 · Augustine answers the use of Deut 21:23 against Christ's call to take up the cross: the curse falls on the death and mortality Christ took on, as Paul teaches in Gal 3:13, prefigured by the bronze serpent.
- Against Adimantus, a Disciple of Mani 22Augustine of Hippo · ca. 394 · Augustine answers the contrast between the Sabbath-breaker stoned in Numbers and Christ's Sabbath healing, and turns the Manichaeans' belief in plant souls against them with the withered fig tree.
- Against Adimantus, a Disciple of Mani 23Augustine of Hippo · ca. 394 · Augustine briefly answers the contrast between Psalm 128's blessing of wife and children and Christ's praise of eunuchs, referring to his third chapter.
- Against Adimantus, a Disciple of Mani 24Augustine of Hippo · ca. 394 · Augustine reads the ant of Proverbs 6 spiritually, as gathering God's word in peaceful times against tribulation, and shows that “do not think about tomorrow” forbids anxiety, not provision.
- Against Adimantus, a Disciple of Mani 25Augustine of Hippo · ca. 394 · Augustine reads Hosea's curse of barren wombs figuratively, applying it to false teachers who bear no fruit, and shows that the reward of eunuchs is promised in Isaiah as well as in the gospel.
- Against Adimantus, a Disciple of Mani 26Augustine of Hippo · ca. 394 · Augustine explains Amos 3:6 (“no evil … which the Lord will not do”) as evil suffered, that is, just punishment, which is good fruit of God's justice, and reads the good and bad trees of the gospel as people who can change their will.
- Against Adimantus, a Disciple of Mani 27Augustine of Hippo · ca. 394 · Augustine reads Isaiah 45:7 (“I make peace and establish evils”) through Romans 11:22 as God's goodness and severity, and shows that each Testament contains what the Manichaeans praise and blame in the other.
- Against Adimantus, a Disciple of Mani 28Augustine of Hippo · ca. 394 · Augustine answers the contrast between Isaiah's vision of God and Paul's “invisible King” by distinguishing bodily, spiritual (imaginative), and intellectual vision, and notes that Adimantus cut both texts short.
- Letters 1.9Paulinus of Nola · ca. 394–413 · Paulinus exhorts Sulpicius as a soldier of Christ to persevere, avoid false teachers and worldly critics, and trust God to complete the work of perfection begun in them.
- Letters 4.1Paulinus of Nola · ca. 394–413 · Paulinus writes to Augustine for the first time, praising his five books against the Manichees received through Alypius as salt of the earth and a lamp against heresy.
- Letters 4.2Paulinus of Nola · ca. 394–413 · Paulinus calls Augustine's books against the Manichees a Pentateuch, asks for his works against other heretics, and describes his own conversion from worldly learning.
- Letters 7.2Paulinus of Nola · ca. 394–413 · Paulinus rejoices that Augustine has been consecrated co-bishop of Hippo beside the aged Valerius, as a gift of God against the Donatists and Manichees.
- Letters 21.4Paulinus of Nola · ca. 394–413 · Paulinus shows how the prologue of John refutes Arius, Sabellius, Photinus, Marcion, the Manichees and the Gnostics, and how the Word became flesh without ceasing to be God.
- Letters 23.37Paulinus of Nola · ca. 394–413 · Paulinus urges humility and tears like the sinful woman’s, whose kisses of Christ’s feet he reads as the love of the catholic church for her one Bridegroom.
- Letters 29.11Paulinus of Nola · ca. 394–413 · Under the Arian emperor Valens, Melania sheltered persecuted Nicene confessors, faced the judge fearlessly, and fed five thousand hidden monks for three days.
- Letters 37.6Paulinus of Nola · ca. 394–413 · Victricius confesses Christ truly God and truly man, with a human rational soul and mind, against Apollinaris, for only a whole assumption brings full salvation.
- Letters 50.12Paulinus of Nola · ca. 394–413 · Paulinus asks what ‘the religion of angels’ in Col 2:18 means, and suggests it refers to heretics teaching visions they have not seen.
- Letters 50.13Paulinus of Nola · ca. 394–413 · Paulinus asks Augustine to explain Col 2:21–23, puzzled that Paul ascribes a show of wisdom and humility to false teachers and that ‘not sparing the body’ sits beside ‘satisfying the flesh.’
- Historia monachorum, chapter 9Rufinus of Aquileia · Greek original ca. 394-395; Rufinus's Latin ca. 404-406 · The presbyter Copres tells of Patermuthius, a robber turned monk whose prayer stopped the sun and raised the dead, and of his own miracles: blessed sand for barren fields, a fire ordeal with a Manichee, and stolen vegetables that would not cook.
- Historia monachorum, chapter 28Rufinus of Aquileia · Greek original ca. 394-395; Rufinus's Latin ca. 404-406 · The two Macarii; Macarius the Egyptian makes a murdered man clear an innocent suspect, dispels the illusion of a girl turned into a mare, heals a diseased girl, and refutes a Hieracite heretic by raising the dead.
- On Continence 14Augustine of Hippo · ca. 395 · Augustine surveys excuses for sin (fate, fortune, the devil) and rejects the Manichaean excuse that blames a defiled divine nature.
- On Continence 18Augustine of Hippo · ca. 395 · Against the Manichaeans, spirit and flesh are both good; their conflict is a sickness caused by sin, forgiven in baptism and healed by continence.
- On Continence 22Augustine of Hippo · ca. 395 · Paul's command that husbands love their wives as their own flesh refutes the Manichaean claim that the flesh comes from an evil race of darkness.
- On Continence 23Augustine of Hippo · ca. 395 · The three ordered pairs of Christ and church, husband and wife, spirit and flesh are all good, against the Manichaean teachings on Christ's flesh, the body and the sexes.
- On Continence 24Augustine of Hippo · ca. 395 · Augustine answers Manichaean teachings on Christ's flesh, the church, the sexes and the body with Paul's own words.
- On Continence 26Augustine of Hippo · ca. 395 · Continence that springs from a false faith, from sin, or from injustice (such as refusing the marriage debt) is not the true continence that God gives.
- On the Faith against the Manichaeans 2Evodius of Uzalis · ca. 400-424 · If Mani's prince of darkness were unbegotten he would be immortal, contradicting the apostle's statement that God alone has immortality.
- On the Faith against the Manichaeans 3Evodius of Uzalis · ca. 400-424 · Two unbegotten, eternal principles would share so much that evil could not be the pure contrary of good.
- On the Faith against the Manichaeans 5Evodius of Uzalis · ca. 400-424 · Scripture, the Leucian Acts, and Mani's own Thesaurus and Fundamental Epistle all show that souls sin by their own will.
- On the Faith against the Manichaeans 6Evodius of Uzalis · ca. 400-424 · Evodius lists Mani's own phrases that admit voluntary sin.
- On the Faith against the Manichaeans 7Evodius of Uzalis · ca. 400-424 · Mani himself speaks of sinful souls, and Christ's warning of fire for the devil and his angels presupposes real sinners.
- On the Faith against the Manichaeans 9Evodius of Uzalis · ca. 400-424 · Evil is not a nature but sin and its punishment; sin comes from the free will of the rational soul.
- On the Faith against the Manichaeans 11Evodius of Uzalis · ca. 400-424 · Mani contradicts himself: God's kingdoms cannot be shaken, yet ruin from the darkness threatens them.
- On the Faith against the Manichaeans 12Evodius of Uzalis · ca. 400-424 · Mani's god, compelled by necessity, sent a part of himself into battle, where it was corrupted and mixed into all bodies.
- On the Faith against the Manichaeans 13Evodius of Uzalis · ca. 400-424 · According to Mani's Thesaurus, his god mourns behind a veil over the corruption of his lost part.
- On the Faith against the Manichaeans 14Evodius of Uzalis · ca. 400-424 · Evodius quotes Thesaurus book 7 on the Father's powers appearing as boys and virgins to arouse and so dissolve the hostile powers.
- On the Faith against the Manichaeans 15Evodius of Uzalis · ca. 400-424 · The quotation continues: the arousal of the hostile powers releases the living soul to rise to the luminous ships.
- On the Faith against the Manichaeans 16Evodius of Uzalis · ca. 400-424 · The quotation ends: what is still stained descends into plants, and the power in the ship of living waters works the same way on the cold powers.
- On the Faith against the Manichaeans 17Evodius of Uzalis · ca. 400-424 · Evodius denounces the teaching that God's substance is freed by arousing the lust of demons.
- On the Faith against the Manichaeans 18Evodius of Uzalis · ca. 400-424 · If the race of darkness could do nothing to God, why did he fight, and why is his part now captive and mourned?
- On the Faith against the Manichaeans 19Evodius of Uzalis · ca. 400-424 · Evodius rebuts the claim that God fought only to show foreknowledge and fearlessness.
- On the Faith against the Manichaeans 20Evodius of Uzalis · ca. 400-424 · If God attacked a harmless neighbour, he would himself be evil, cruel to his own part, or ignorant.
- On the Faith against the Manichaeans 21Evodius of Uzalis · ca. 400-424 · Christ suffered freely, out of mercy, to give an example of patience, unlike Mani's god, who suffered by necessity.
- On the Faith against the Manichaeans 22Evodius of Uzalis · ca. 400-424 · Christ was truly born of the virgin Mary, as the Gospel says; rejecting parts of Scripture at will leaves no rule for correcting error.
- On the Faith against the Manichaeans 23Evodius of Uzalis · ca. 400-424 · As death came through a woman, life came through a woman; God's power is no more defiled in Mary's womb than in the saints in whom it dwells.
- On the Faith against the Manichaeans 24Evodius of Uzalis · ca. 400-424 · Mani himself had flesh; God's purity is not defiled by contact, so Christ's birth from a virgin shows rather than threatens his purity.
- On the Faith against the Manichaeans 25Evodius of Uzalis · ca. 400-424 · Christ's words to his mother teach detachment from earthly kin, not that he had no mother; his showing of his wounds proves a real body.
- On the Faith against the Manichaeans 26Evodius of Uzalis · ca. 400-424 · Christ took a true humanity and suffered, died and rose by his own will and power, not by necessity.
- On the Faith against the Manichaeans 27Evodius of Uzalis · ca. 400-424 · An illustration of a prisoner and a visitor shows the difference between suffering by necessity and by will; God acts only by will.
- On the Faith against the Manichaeans 28Evodius of Uzalis · ca. 400-424 · Mani's Fundamental Epistle says the prince of darkness, not Christ, was crucified, so the Manichees' objection about the Jews does not fit their own teaching.
- On the Faith against the Manichaeans 29Evodius of Uzalis · ca. 400-424 · The Manichees' objection does not fit their own view of the passion.
- On the Faith against the Manichaeans 31Evodius of Uzalis · ca. 400-424 · Christ suffered in the humanity he took and is now held by no one, while Mani's god was devoured in his own substance.
- On the Faith against the Manichaeans 32Evodius of Uzalis · ca. 400-424 · If Christ had no mortal flesh, his crucifixion and piercing would be a mere phantasm.
- On the Faith against the Manichaeans 33Evodius of Uzalis · ca. 400-424 · Mani, unable to accept either a phantasm or a suffering divine substance, ascribed the passion to the prince of darkness.
- On the Faith against the Manichaeans 34Evodius of Uzalis · ca. 400-424 · Evodius ridicules the Manichaean teaching that Christ suffers daily in vegetables.
- On the Faith against the Manichaeans 35Evodius of Uzalis · ca. 400-424 · Mani's god cannot be like an untouchable glass sphere if his part mourns, and the Manichees even say melons have a wiser soul than human beings.
- On the Faith against the Manichaeans 36Evodius of Uzalis · ca. 400-424 · If God's substance suffers no evil, all Mani's books are false; it is human beings who corrupt themselves by disobedience.
- On the Faith against the Manichaeans 37Evodius of Uzalis · ca. 400-424 · The Manichees attack Old Testament expressions that have equally striking parallels in the New Testament; read with goodwill, the two Testaments agree.
- On the Faith against the Manichaeans 38Evodius of Uzalis · ca. 400-424 · The Manichees allow figurative reading of the New Testament but not the Old, yet accept the Acts of Leucius, with its story of Maximilla deceiving her husband.
- On the Faith against the Manichaeans 39Evodius of Uzalis · ca. 400-424 · The Old Testament already contains the miracles and moral precepts the Manichees admire in the New; they should accept all the canonical Scriptures.
- On the Faith against the Manichaeans 40Evodius of Uzalis · ca. 400-424 · Against the Manichaean denial of the resurrection of the flesh, Evodius cites Paul: the body will be changed, not discarded.
- On the Faith against the Manichaeans 41Evodius of Uzalis · ca. 400-424 · The choice is between a weak god needing matter to free his part and the almighty God who creates by his word.
- On the Faith against the Manichaeans 42Evodius of Uzalis · ca. 400-424 · Evodius urges the deceived to repent, since even unbelief is a sin and cannot be blamed on the race of darkness.
- On the Faith against the Manichaeans 43Evodius of Uzalis · ca. 400-424 · If only the darkness sins, the light is sinless and Mani's condemned souls make no sense; and Christ calls sinners, not the righteous.
- On the Faith against the Manichaeans 44Evodius of Uzalis · ca. 400-424 · A being evil by necessity of nature could not sin; only a rational soul with free will can sin and be justly condemned.
- On the Faith against the Manichaeans 45Evodius of Uzalis · ca. 400-424 · Evodius urges the Manichees to read his work fairly and return to the catholic church.
- On the Faith against the Manichaeans 46Evodius of Uzalis · ca. 400-424 · Evodius sets out the catholic faith in the one, unchangeable triune God who creates by will and in mercy restores fallen humanity.
- On the Faith against the Manichaeans 47Evodius of Uzalis · ca. 400-424 · Evodius contrasts Mani's god, oppressed, ignorant, cruel, changeable and corrupted, with the catholic God.
- On the Faith against the Manichaeans 48Evodius of Uzalis · ca. 400-424 · Human souls, changeable and sinful, cannot be parts of the unchangeable God; they are his creatures.
- On the Faith against the Manichaeans 49Evodius of Uzalis · ca. 400-424 · Evodius concludes: human beings are God's works, not his parts, and Mani's system leaves even God helpless; the Manichees should flee to catholic truth.
- On the Christian Struggle 4Augustine of Hippo · ca. 396–397 · Augustine sets out the Manichaean myth of God's war with the race of darkness as sacrilegious, and warns that Manichaeans lure the simple with obscure passages such as Eph 6:12.
- On the Christian Struggle 11Augustine of Hippo · ca. 396–397 · Our weakness comes from our own sinful will, not from God, who made man with free choice; the unchangeable Son took up this weakness in the incarnation.
- On the Christian Struggle 13Augustine of Hippo · ca. 396–397 · People of every kind now hope for eternal life; the few who still oppose the church (false Catholics, heretics, Jews, pagans) cannot harm it, and it leaves the separation of chaff and wheat to its proper time.
- On the Christian Struggle 16Augustine of Hippo · ca. 396–397 · Augustine rejects those who say the Father alone exists and is merely called Son or Spirit.
- On the Christian Struggle 17Augustine of Hippo · ca. 396–397 · Augustine rejects those who resent the refusal to worship three gods, because they picture God's substance like three separate bodies.
- On the Christian Struggle 18Augustine of Hippo · ca. 396–397 · Augustine rejects the teaching that the Son was made from nothing and the Spirit after him, with three different substances, because it pictures divine generation by earthly images.
- On the Christian Struggle 19Augustine of Hippo · ca. 396–397 · Augustine rejects those who say Christ was only a righteous man called Son of God.
- On the Christian Struggle 20Augustine of Hippo · ca. 396–397 · Augustine rejects the teaching that Christ had only an apparent body, noting that its holders themselves say the sun's rays are not defiled by what they touch.
- On the Christian Struggle 21Augustine of Hippo · ca. 396–397 · Augustine rejects the teaching that Christ had a human soul and body but no human mind.
- On the Christian Struggle 22Augustine of Hippo · ca. 396–397 · Christ was not merely made wise by God's Wisdom like the saints; he bears the person of Wisdom and is head of the church, as the head is to the body.
- On the Christian Struggle 23Augustine of Hippo · ca. 396–397 · Augustine rejects the teaching that the Word took only a body, without a human soul.
- On the Christian Struggle 24Augustine of Hippo · ca. 396–397 · Christ was truly born of a woman, not given a body like the dove at his baptism; both bodies were real, and his birth from a woman honors both sexes.
- On the Christian Struggle 25Augustine of Hippo · ca. 396–397 · Christ's suffering does not make the Son a changeable creature: he suffered in the humanity he took up, as martyrs die in body but not in soul.
- On the Christian Struggle 30Augustine of Hippo · ca. 396–397 · Augustine rejects the claims that the promised Holy Spirit came in Paul, in Montanus and Priscilla, or in Mani, since Luke and Acts show that he came at Pentecost.
- On the Christian Struggle 31Augustine of Hippo · ca. 396–397 · Augustine rejects the Donatist claim that the true church survives only in Donatus's party in Africa, citing the prophecies of a worldwide church and the Donatists' own divisions.
- On the Christian Struggle 32Augustine of Hippo · ca. 396–397 · Augustine praises the Luciferians for not rebaptizing but condemns their schism, which arose from their refusal of the church's forgiveness to bishops who had yielded to the Arians.
- On the Christian Struggle 33Augustine of Hippo · ca. 396–397 · Augustine rejects those who deny that the church can forgive all sins and who condemn remarried widows as adulteresses, against Paul's permission.
- On the Christian Struggle 34Augustine of Hippo · ca. 396–397 · The resurrection of the flesh is not denied by 1 Cor 15:50, because the risen flesh will be changed into a heavenly body.
- Against the Epistle of Manichaeus Called Fundamental 1Augustine of Hippo · ca. 396–397 · Augustine prays to refute the Manichaeans in a spirit that seeks their correction, not their destruction, by gentle persuasion rather than persecution.
- Against the Epistle of Manichaeus Called Fundamental 3Augustine of Hippo · ca. 396–397 · Augustine, once a Manichaean himself, cannot be harsh with them and asks that both sides lay aside arrogance and seek the truth together.
- Against the Epistle of Manichaeus Called Fundamental 4Augustine of Hippo · ca. 396–397 · Augustine lists what holds him in the Catholic Church (the consent of nations, its authority, the succession of bishops from Peter’s see, and its very name) unless the Manichaeans can show the truth plainly.
- Against the Epistle of Manichaeus Called Fundamental 5Augustine of Hippo · ca. 396–397 · Augustine refuses to accept Mani’s claim to be an apostle: he believed the Gospel on the authority of the Catholic Church, which forbids him to believe Mani, and the Gospel and Acts name no such apostle.
- Against the Epistle of Manichaeus Called Fundamental 6Augustine of Hippo · ca. 396–397 · Mani calls himself apostle of Jesus Christ rather than of the Paraclete because he wanted to be taken for the Paraclete himself, as the man Christ was taken up by the Son of God.
- Against the Epistle of Manichaeus Called Fundamental 7Augustine of Hippo · ca. 396–397 · If the Holy Spirit was not defiled by taking up Mani, born of human intercourse, the Wisdom of God could not be defiled by birth from a virgin.
- Against the Epistle of Manichaeus Called Fundamental 8Augustine of Hippo · ca. 396–397 · By leaving the Holy Spirit unnamed Mani implies that he is the Spirit, and the Manichaeans honor the Bema, the day of Mani’s death, far above the Pasch of Christ.
- Against the Epistle of Manichaeus Called Fundamental 11Augustine of Hippo · ca. 396–397 · The opening words of Mani’s letter only promise salvation; such words could cover any error, and Augustine passes over the greeting to the letter’s real claims.
- Against the Epistle of Manichaeus Called Fundamental 12Augustine of Hippo · ca. 396–397 · Mani’s letter promises certain knowledge about the origin of Adam and Eve but begins with an incredible story of a battle before the world was made.
- Against the Epistle of Manichaeus Called Fundamental 13Augustine of Hippo · ca. 396–397 · Mani describes the kingdom of light ruled by God the Father, and Augustine asks how Mani could prove or know any of it.
- Against the Epistle of Manichaeus Called Fundamental 14Augustine of Hippo · ca. 396–397 · Mani promises knowledge but demands belief; if belief is required, Augustine would rather believe what the Church, confirmed among all peoples, teaches, and then come to understanding through faith.
- Against the Epistle of Manichaeus Called Fundamental 15Augustine of Hippo · ca. 396–397 · Mani’s account of the land of darkness bordering the land of light treats God’s nature as a body in space, which is false.
- Against the Epistle of Manichaeus Called Fundamental 19Augustine of Hippo · ca. 396–397 · If even the changeable soul is not spread out in space, much less is the unchangeable God, whom the Manichaeans picture as measurable in parts.
- Against the Epistle of Manichaeus Called Fundamental 20Augustine of Hippo · ca. 396–397 · Mani’s phrase “beside one part and side” implies other sides and limits to the land of light, which the Manichaeans deny.
- Against the Epistle of Manichaeus Called Fundamental 21Augustine of Hippo · ca. 396–397 · Two lands joined at their sides must both be bodies, and Augustine describes the Manichaean picture of the land of darkness wedged into the land of light.
- Against the Epistle of Manichaeus Called Fundamental 22Augustine of Hippo · ca. 396–397 · On the Manichaeans’ own picture the land of light is split and penetrated by the land of darkness, a shape worse than that of darkness itself.
- Against the Epistle of Manichaeus Called Fundamental 23Augustine of Hippo · ca. 396–397 · Simple Catholics who picture God in human form think better of him than the Manichaeans, and can grow in the Church to understand Scripture’s bodily language spiritually; the Manichaeans claim Mani spoke without figures and so cannot reinterpret his picture.
- Against the Epistle of Manichaeus Called Fundamental 24Augustine of Hippo · ca. 396–397 · Whether the land of light is of God’s nature, begotten, alien, or made from another substance, the Manichaean account leads to absurdity unless God made it from nothing.
- Against the Epistle of Manichaeus Called Fundamental 25Augustine of Hippo · ca. 396–397 · If God can make good things from nothing, the Manichaeans should learn in the Catholic Church that all natures are good in their degrees; whatever shape they give the two lands, Mani’s own words remain.
- Against the Epistle of Manichaeus Called Fundamental 26Augustine of Hippo · ca. 396–397 · Whether the two lands met along a crooked, curved, or straight line, the result is either ugly or, if straight, a harmony that contradicts their supposed enmity.
- Against the Epistle of Manichaeus Called Fundamental 27Augustine of Hippo · ca. 396–397 · Making a straight side crooked removes beauty but no substance, which shows that evil is not a substance but a loss of good; even the straightness of the dark land’s side is a good from God.
- Against the Epistle of Manichaeus Called Fundamental 28Augustine of Hippo · ca. 396–397 · Mani divides the land of darkness into five natures (darkness, waters, winds, fire, smoke), each with its own kind of inhabitant.
- Against the Epistle of Manichaeus Called Fundamental 29Augustine of Hippo · ca. 396–397 · The order, number, forms, and life that Mani gives to the land of darkness are goods that can come only from God.
- Against the Epistle of Manichaeus Called Fundamental 30Augustine of Hippo · ca. 396–397 · In each of Mani’s five dark natures Augustine praises the goods (health, fruitfulness, form, harmony, life) that Mani’s own description implies.
- Against the Epistle of Manichaeus Called Fundamental 31Augustine of Hippo · ca. 396–397 · Even the prince of smoke has the goods of an ordered soul and body; Mani’s dark natures are the lowest goods, and evil is the absence of good.
- Against the Epistle of Manichaeus Called Fundamental 32Augustine of Hippo · ca. 396–397 · Mani borrowed his five dark natures and their creatures from things seen in this world, but arranged them absurdly, as the examples of serpents, geese, sparrows, fire, and smoke show.
- Against the Epistle of Manichaeus Called Fundamental 33Augustine of Hippo · ca. 396–397 · Every nature, insofar as it is a nature, is good: remove the evils and the nature remains better, remove the goods and nothing remains.
- Against the Epistle of Manichaeus Called Fundamental 34Augustine of Hippo · ca. 396–397 · The goods in natures can be thought of without their evils but not the reverse; Mani, like a man frightened by a lion, saw only what displeased him and missed the goods that come from God.
- Against the Epistle of Manichaeus Called Fundamental 35Augustine of Hippo · ca. 396–397 · All evil is corruption, which is not a nature but against nature; whatever is corrupted loses some good, so Mani’s dark natures cannot be the supreme evil.
- Against the Epistle of Manichaeus Called Fundamental 36Augustine of Hippo · ca. 396–397 · Mani asked where evil comes from before asking what it is; corruption arises because creatures were made by God from nothing, not begotten of him.
- Against the Epistle of Manichaeus Called Fundamental 39Augustine of Hippo · ca. 396–397 · Both Testaments speak of God punishing (Isaiah, the Lord’s warning about Gehenna, Paul on the temple), and the Manichaeans, who explain Paul charitably, should read the Old Testament in the same spirit.
- Against the Epistle of Manichaeus Called Fundamental 40Augustine of Hippo · ca. 396–397 · Growth in form moves a thing toward being and corruption toward not being; so form is from God, who supremely is, and corruption from nothing, and no nature is contrary to God.
- Against the Epistle of Manichaeus Called Fundamental 43Augustine of Hippo · ca. 396–397 · Augustine closes by rejecting the Manichaean heresy, which spreads God through space and gives evil a place, and promises to refute its other errors in further books.
- On Christian Doctrine 3.2Augustine of Hippo · Books 1–3 ca. 396–397; completed 426–427 · Ambiguities of punctuation are resolved by the rule of faith, then by the context, and where neither decides, the reader may choose, as examples from John 1:1, Phil 1:22–24, and 2 Cor 7:1–2 show.
- On Christian Doctrine 3.30Augustine of Hippo · Books 1–3 ca. 396–397; completed 426–427 · Augustine introduces the seven rules of Tyconius, a Donatist, as useful but not all-sufficient keys to Scripture, to be read with caution.
- On Christian Doctrine 3.33Augustine of Hippo · Books 1–3 ca. 396–397; completed 426–427 · Tyconius's third rule, on the promises and the Law, is really a great question; he erred in thinking faith comes from us and not from God, as the Pelagian controversy has made clear.
- Life of Saint Martin 6Sulpicius Severus · ca. 396–397 · Martin repels the devil with a psalm, converts his mother, resists the Arians in Illyricum and Milan, and survives poisoning on Gallinaria.
- Confessions 3.10Augustine of Hippo · ca. 397–401 · Augustine recounts falling in with the Manichees, who spoke constantly of Truth and of the divine names but fed him with material fantasies about the sun and moon instead of God.
- Confessions 3.11Augustine of Hippo · ca. 397–401 · Augustine judges the Manichaean myths worse than the poets' fables, since he believed them, and confesses that he sought God through the senses rather than the mind.
- Confessions 3.12Augustine of Hippo · ca. 397–401 · Augustine explains that the Manichees won him over with questions about the origin of evil, God's form, and the conduct of the patriarchs, because he did not yet know that evil is the privation of good and that God is spirit.
- Confessions 3.18Augustine of Hippo · ca. 397–401 · Augustine recalls the Manichaean belief that particles of God are trapped in fruit and released only when the elect eat it, which led him to value fruit above hungry people.
- Confessions 3.21Augustine of Hippo · ca. 397–401 · A bishop who had himself been a Manichee declines to argue with Augustine but assures Monica that the son of so many tears cannot perish.
- Confessions 4.1Augustine of Hippo · ca. 397–401 · Augustine summarizes nine years of deceiving and being deceived, pursuing fame through rhetoric while serving the Manichaean elect in hope of purification.
- Confessions 4.24Augustine of Hippo · ca. 397–401 · Augustine recalls how, thinking only in bodily images, he conceived of good and evil as two substances, a Monad and a Dyad, not knowing that evil is no substance.
- Confessions 4.26Augustine of Hippo · ca. 397–401 · Augustine confesses the pride of believing, as a Manichee, that his soul was of God's nature, preferring to make God changeable rather than admit his own free sin.
- Confessions 4.31Augustine of Hippo · ca. 397–401 · Augustine contrasts his useless intellectual brilliance, joined to a false idea of God as a luminous body, with the safety of simple believers in the church, and prays to be carried by God.
- Confessions 5.3Augustine of Hippo · ca. 397–401 · Augustine recalls the arrival at Carthage of the Manichaean bishop Faustus, when he was twenty-nine, and how he had come to find the philosophers' account of the world more probable than the Manichaean myths.
- Confessions 5.6Augustine of Hippo · ca. 397–401 · Augustine found that Mani's writings on astronomy did not agree with the verified calculations of the philosophers.
- Confessions 5.8Augustine of Hippo · ca. 397–401 · Augustine argues that Mani's false astronomy exposed his sacrilegious claim to speak with the full authority of the Holy Spirit.
- Confessions 5.9Augustine of Hippo · ca. 397–401 · Augustine distinguishes the harmless scientific ignorance of ordinary Christians from Mani's culpable error in claiming divine authority for false teaching.
- Confessions 5.10Augustine of Hippo · ca. 397–401 · When Faustus finally came, Augustine found him charming and eloquent but realized that eloquence is no proof of truth.
- Confessions 5.11Augustine of Hippo · ca. 397–401 · Meeting Faustus privately, Augustine found that apart from grammar and some reading of Cicero and Seneca he lacked learning, though he spoke well.
- Confessions 5.12Augustine of Hippo · ca. 397–401 · Faustus modestly admitted that he could not answer Augustine's astronomical questions, and Augustine admired his honesty.
- Confessions 5.13Augustine of Hippo · ca. 397–401 · Disillusioned by Faustus, Augustine lost all hope of progress among the Manichees, though he did not yet leave them, while God worked through his mother's tears.
- Confessions 5.16Augustine of Hippo · ca. 397–401 · At Rome Augustine fell dangerously ill, unbaptized and still believing that Christ's death was only apparent, and recovered in answer to his absent mother's prayers.
- Confessions 5.18Augustine of Hippo · ca. 397–401 · Recovered from his illness, Augustine still associated with the Manichees at Rome, clinging to their doctrine that some other nature in us sins, which spared his pride.
- Confessions 5.19Augustine of Hippo · ca. 397–401 · At Rome Augustine was drawn to the skepticism of the Academics, loosened his hold on Manichaeism, yet could not return to the church because he could conceive of nothing but bodies.
- Confessions 5.20Augustine of Hippo · ca. 397–401 · Augustine describes his former Manichaean conception of good and evil as two infinite material masses, which also made him deny that Christ truly took flesh from the Virgin Mary.
- Confessions 5.21Augustine of Hippo · ca. 397–401 · Augustine was impressed by Elpidius's scriptural arguments against the Manichees, whose claim that the New Testament had been falsified seemed weak, but his materialist thinking still held him captive.
- Confessions 5.25Augustine of Hippo · ca. 397–401 · Doubting everything like the Academics, Augustine decided to leave the Manichees and to remain a catechumen in the catholic church until he found certainty.
- Confessions 6.12Augustine of Hippo · ca. 397–401 · A chance remark in Augustine's lecture cured Alypius of his passion for the circus, but Alypius then followed Augustine into Manichaeism, drawn by its apparent continence.
- Confessions 7.3Augustine of Hippo · ca. 397–401 · Augustine recalls Nebridius's decisive argument against the Manichaean myth of God's war with the kingdom of darkness: either God could be harmed and is corruptible, or there was no reason to fight.
- Confessions 7.4Augustine of Hippo · ca. 397–401 · Though he still could not explain the origin of evil, Augustine was sure it must not be explained by making God changeable, as the Manichees did.
- Confessions 7.20Augustine of Hippo · ca. 397–401 · Augustine recalls how dissatisfaction with creation led him into Manichaean dualism and a spatial idea of God.
- Confessions 7.25Augustine of Hippo · ca. 397–401 · Augustine then saw Christ only as a supremely wise man; Alypius had thought the catholics denied Christ a human soul.
- Confessions 8.22Augustine of Hippo · ca. 397–401 · Against the Manichees, Augustine argues that the conflict of wills shows not two natures but one divided soul, punished for Adam's sin.
- Confessions 8.23Augustine of Hippo · ca. 397–401 · Augustine shows that the Manichaean theory of two natures breaks down when both choices are bad or both are good.
- Confessions 8.24Augustine of Hippo · ca. 397–401 · Many conflicting wills, bad or good, show one soul divided, not many substances.
- Confessions 9.8Augustine of Hippo · ca. 397–401 · At Cassiciacum Augustine is set on fire by the Psalms and wishes the Manichees could hear him read Psalm 4.
- Confessions 9.10Augustine of Hippo · ca. 397–401 · Psalm 4 teaches Augustine to be angry with his own sin and to seek good within, in God's light, not in outward things.
- Confessions 9.15Augustine of Hippo · ca. 397–401 · Congregational singing began at Milan during the siege of Ambrose's church by the Arian empress Justina.
- Confessions 13.45Augustine of Hippo · ca. 397–401 · The Manichees, who say creation was made from conquered enemies or by a hostile power, do not see God's works through his Spirit.
- Against Faustus the Manichaean 1.1Augustine of Hippo · ca. 398–400 · Augustine introduces Faustus the Manichaean, whom he knew, and explains that he will answer his book point by point.
- Against Faustus the Manichaean 1.2Augustine of Hippo · ca. 398–400 · Faustus explains that, following Adimantus, he has written short answers to help Manichaeans reply to catholic questions.
- Against Faustus the Manichaean 1.3Augustine of Hippo · ca. 398–400 · Augustine answers that catholics who are imperfect should be built up, not misled, and turns Faustus’s jibe about the serpent back on the Manichaeans, who praised the serpent of Genesis.
- Against Faustus the Manichaean 2.1Augustine of Hippo · ca. 398–400 · Faustus argues that accepting the gospel does not mean accepting that Christ was born, since the genealogy in Matthew is not the gospel.
- Against Faustus the Manichaean 2.2Augustine of Hippo · ca. 398–400 · Augustine answers from Paul that Christ’s descent from David belongs to the gospel, and that Christ constantly calls himself the Son of Man.
- Against Faustus the Manichaean 2.3Augustine of Hippo · ca. 398–400 · Augustine mocks the Manichaean myth of the First Man, armed with five elements against the five elements of darkness, as incoherent.
- Against Faustus the Manichaean 2.4Augustine of Hippo · ca. 398–400 · Augustine sets Paul’s first man, Adam, and second man, Christ, against the Manichaean First Man, who fought by deceit.
- Against Faustus the Manichaean 2.5Augustine of Hippo · ca. 398–400 · Augustine contrasts the Manichaean Christ bound in stars and food with the star of the magi, which served Christ’s birth rather than ruling it.
- Against Faustus the Manichaean 2.6Augustine of Hippo · ca. 398–400 · Augustine argues that the account of Christ’s birth is good news, while the Manichaean myth of God’s captured and lost substance is bad news and false.
- Against Faustus the Manichaean 3.1Augustine of Hippo · ca. 398–400 · Faustus says the disagreement between Matthew’s and Luke’s genealogies led him to follow John and Mark, and that God should not be believed born from a womb.
- Against Faustus the Manichaean 3.6Augustine of Hippo · ca. 398–400 · Augustine answers that Christ was born of a woman in the form of a servant, not in his divine nature, and turns the charge back on the Manichaean doctrine of divine substance bound in all wombs.
- Against Faustus the Manichaean 4.1Augustine of Hippo · ca. 398–400 · Faustus rejects the Old Testament because its promises, the land of Canaan, belong to the Jews who keep its law, and are earthly.
- Against Faustus the Manichaean 4.2Augustine of Hippo · ca. 398–400 · Augustine answers that the Old Testament’s temporal promises were figures of the New, that the patriarchs and prophets looked to the New Testament, and that the Manichaeans deny the bodily resurrection and imagine a land of light of their own.
- Against Faustus the Manichaean 5.1Augustine of Hippo · ca. 398–400 · Faustus claims that his renunciation of family, property, and pleasure shows that he accepts the gospel better than his catholic questioner.
- Against Faustus the Manichaean 5.2Augustine of Hippo · ca. 398–400 · Faustus argues that keeping Christ’s commands is the harder and truer part of accepting the gospel, compared with confessing his birth.
- Against Faustus the Manichaean 5.3Augustine of Hippo · ca. 398–400 · Faustus argues from Christ’s sayings that the kingdom is promised to those who keep his commands, never to those who confess his birth.
- Against Faustus the Manichaean 5.4Augustine of Hippo · ca. 398–400 · Augustine answers that Christ, Son of God and Son of Man, promises eternal life to those who believe in him as he truly is, including as the Son of Man born of David’s line.
- Against Faustus the Manichaean 5.5Augustine of Hippo · ca. 398–400 · Augustine argues that Manichaean renunciation is worthless without true faith and love, and that Faustus himself lived in luxury, as the failed community of Constantius at Rome showed.
- Against Faustus the Manichaean 5.6Augustine of Hippo · ca. 398–400 · Augustine says Mani’s precepts are themselves false, since the elect may not pluck plants but live off the hearers who do it for them.
- Against Faustus the Manichaean 5.7Augustine of Hippo · ca. 398–400 · Augustine turns each beatitude Faustus claimed against him, showing how Manichaean doctrine contradicts poverty of spirit, meekness, peace, purity, mourning, and hunger for righteousness.
- Against Faustus the Manichaean 5.8Augustine of Hippo · ca. 398–400 · Augustine answers Faustus’s claim to suffer for righteousness by contrasting his light banishment with the deaths of catholic martyrs such as Cyprian.
- Against Faustus the Manichaean 5.10Augustine of Hippo · ca. 398–400 · Augustine mocks the Manichaean promise to hearers of rebirth as elect or as food eaten by the elect, by rewriting Christ’s words at the judgment to fit it.
- Against Faustus the Manichaean 5.11Augustine of Hippo · ca. 398–400 · Augustine concludes that the catholic church holds both great and little believers, while Manichaean faith is feigned and worships the visible sun.
- Against Faustus the Manichaean 6.1Augustine of Hippo · ca. 398–400 · Faustus argues that catholics, like Manichaeans, do not keep the Old Testament’s ceremonial laws, and accuses them of praising what they do not observe.
- Against Faustus the Manichaean 6.3Augustine of Hippo · ca. 398–400 · Augustine defends circumcision as a fitting figure of the circumcision of the heart and turns the charge of impurity against the Manichaean belief that God’s substance is bound in human flesh.
- Against Faustus the Manichaean 6.4Augustine of Hippo · ca. 398–400 · Augustine defends the sabbath as a figure of eternal rest and ridicules the Manichaean elect, who refuse to pick fruit yet cut, cook, and chew it, and whose fasting halts the supposed freeing of divine light.
- Against Faustus the Manichaean 6.5Augustine of Hippo · ca. 398–400 · Augustine explains that Old Testament sacrifices signified the one sacrifice of Christ, and contrasts them with the Manichaean belief that the elect’s food consists of living souls.
- Against Faustus the Manichaean 6.6Augustine of Hippo · ca. 398–400 · Augustine argues that Christ’s teaching that food does not defile, which Adimantus cited against the Old Testament, also refutes the Manichaean abstinence from meat.
- Against Faustus the Manichaean 6.8Augustine of Hippo · ca. 398–400 · Augustine refutes the Manichaean reasons for holding meat more unclean than plants, including their myth that animals descend from aborted offspring of demons fallen from the sky.
- Against Faustus the Manichaean 6.9Augustine of Hippo · ca. 398–400 · Augustine explains each ceremonial law Faustus mocked as a figure once binding and now fulfilled in a spiritual meaning, and charges Faustus with a docetic Christ who deceived.
- Against Faustus the Manichaean 7.1Augustine of Hippo · ca. 398–400 · Faustus rejects the genealogy because Jesus never speaks of an earthly father and the evangelists were not eyewitnesses of his birth.
- Against Faustus the Manichaean 7.2Augustine of Hippo · ca. 398–400 · Augustine answers that Christ is Son of God and of David, that renouncing kin was an example to disciples, and that the apostles were better witnesses than Mani, born centuries later.
- Against Faustus the Manichaean 8.1Augustine of Hippo · ca. 398–400 · Faustus argues from the new patch on an old garment and from Galatians that Christians should not take up the Old Testament.
- Against Faustus the Manichaean 8.2Augustine of Hippo · ca. 398–400 · Augustine answers that catholics read the Old Testament in freedom as testimony, and turns the parable of the new patch against Manichaean fasting and myth.
- Against Faustus the Manichaean 9.1Augustine of Hippo · ca. 398–400 · Faustus argues that, born a Gentile, he should not take up the Old Testament, which the Jewish apostles themselves left.
- Against Faustus the Manichaean 9.2Augustine of Hippo · ca. 398–400 · Augustine answers with Paul’s olive tree: the Gentiles are grafted into the holy root of Israel, in which Christ was always preached, and the Manichaeans remain in the wild olive of paganism.
- Against Faustus the Manichaean 10.1Augustine of Hippo · ca. 398–400 · Faustus says the Old Testament’s earthly promises belong to the Jews who keep its law, and that the commandment against coveting forbids him to claim them.
- Against Faustus the Manichaean 10.3Augustine of Hippo · ca. 398–400 · Augustine turns the question back: the Manichaeans cannot answer for the New Testament, which they claim is falsified, and their own God coveted the land of darkness.
- Against Faustus the Manichaean 11.1Augustine of Hippo · ca. 398–400 · Faustus argues that Paul’s statement that Christ was of David’s seed was either corrected by his later words in 2 Corinthians or is an interpolation.
- Against Faustus the Manichaean 11.2Augustine of Hippo · ca. 398–400 · Augustine rejects the Manichaean claim that inconvenient passages are interpolations, and describes how real textual questions are settled by manuscripts, the original language, and the church’s authority.
- Against Faustus the Manichaean 11.3Augustine of Hippo · ca. 398–400 · Augustine shows that Faustus rejects Paul’s teaching on Adam and Christ, on Christ’s birth, death, and resurrection, and on the resurrection of the body, despite claiming to accept the apostle.
- Against Faustus the Manichaean 12.1Augustine of Hippo · ca. 398–400 · Faustus argues that Christ needs no prophetic testimony, since the Father and his works testify to him, and that the Hebrew prophets lived unworthy lives.
- Against Faustus the Manichaean 12.4Augustine of Hippo · ca. 398–400 · Augustine says the Manichaeans, like unbelieving readers of Moses, have a veil over their hearts, and, as Christ’s parable warns, do not believe in his resurrection because they reject Moses and the prophets.
- Against Faustus the Manichaean 12.5Augustine of Hippo · ca. 398–400 · Augustine argues from Paul that the law and the Israelite prophets bear witness to Christ, in whom all God’s promises are fulfilled.
- Against Faustus the Manichaean 12.13Augustine of Hippo · ca. 398–400 · Augustine reads the mark of Cain as the Jewish law, which has kept the Jewish people distinct and preserved under pagan and Christian rulers, and applies Cain’s wandering also to the Manichaeans.
- Against Faustus the Manichaean 12.22Augustine of Hippo · ca. 398–400 · Augustine reads God’s blessing of Noah, the gift of animals for food, the command about blood, and the rainbow as figures of the church, adding that the sun signifies Christ only by likeness.
- Against Faustus the Manichaean 12.24Augustine of Hippo · ca. 398–400 · Augustine sees the blessing of Shem and Japheth fulfilled in the church of the nations dwelling in Israel’s heritage, and places Jews and heretics, including the Manichaeans, with Ham as unwilling servants of the church.
- Against Faustus the Manichaean 12.45Augustine of Hippo · ca. 398–400 · Augustine answers that faith in Christ always comes through human witnesses, and that prophecy protected the apostles’ preaching from being dismissed as magic.
- Against Faustus the Manichaean 12.46Augustine of Hippo · ca. 398–400 · Augustine explains that the simple faith catholics require includes believing the prophets, as milk before solid food, until the mind can understand.
- Against Faustus the Manichaean 12.47Augustine of Hippo · ca. 398–400 · Augustine answers Faustus’s charge against the prophets’ lives by pointing to Abraham, justified by faith and set by Paul as an example for believers.
- Against Faustus the Manichaean 13.1Augustine of Hippo · ca. 398–400 · Faustus argues that the Hebrew prophets are of no use to Gentile converts, who come to Christ through his own fame, not through Jewish testimony.
- Against Faustus the Manichaean 13.2Augustine of Hippo · ca. 398–400 · Augustine answers that the name “Christ” itself comes from the Hebrews, and that all nations in fact believe in Christ through Hebrew prophecy.
- Against Faustus the Manichaean 13.4Augustine of Hippo · ca. 398–400 · Augustine asks on what authority the Manichaeans believe Mani, a late self-styled apostle, and notes that the apostles' books speak against him.
- Against Faustus the Manichaean 13.5Augustine of Hippo · ca. 398–400 · Augustine argues that report, if trusted, testifies against the Manichaeans and for the Christ of the scriptures, whose authority rests on the churches' succession and fulfilled prophecy.
- Against Faustus the Manichaean 13.6Augustine of Hippo · ca. 398–400 · Augustine says the Manichaean myth fails as reason at its beginning, middle and end, and calls them back to the Christ foretold through the Hebrew nation.
- Against Faustus the Manichaean 13.12Augustine of Hippo · ca. 398–400 · Augustine reads Jeremiah's partridge that gathers what it did not hatch as a prophecy of heretics who draw away Christians born of the church's gospel.
- Against Faustus the Manichaean 13.13Augustine of Hippo · ca. 398–400 · Augustine finds in Jeremiah and the Gospels that the true church is the one visible over the whole world, like a city on a mountain.
- Against Faustus the Manichaean 13.16Augustine of Hippo · ca. 398–400 · Augustine describes how the convert, received into the Catholic Church, learns to bear with the wicked mixed in it until the harvest, as the prophets foretold, and not to follow heretics.
- Against Faustus the Manichaean 13.17Augustine of Hippo · ca. 398–400 · Augustine shows that Faustus could not convert his imagined Gentile either, since Manichaeans win only people already believing in Christ, by claiming Mani is the promised Paraclete.
- Against Faustus the Manichaean 13.18Augustine of Hippo · ca. 398–400 · Augustine replies that by Faustus's logic all books, including the gospel and Mani's own, would be useless, and mocks the Manichaean books as prisons of their god; Christians read both Testaments for faith, hope and love.
- Against Faustus the Manichaean 14.1Augustine of Hippo · ca. 398–400 · Faustus rejects Moses for cursing everyone who hangs on a tree, which he says curses Christ and the martyrs, and for cursing those who raise no offspring.
- Against Faustus the Manichaean 14.2Augustine of Hippo · ca. 398–400 · Augustine replies that, since the Manichaeans deny Christ had a real body and real wounds, the curse on hanging could not touch their Christ, and that charging Christ with deceit is worse than any curse.
- Against Faustus the Manichaean 14.6Augustine of Hippo · ca. 398–400 · Augustine says Moses wrote “everyone” to forestall heretics who would deny Christ's true death by exempting him from the curse.
- Against Faustus the Manichaean 14.7Augustine of Hippo · ca. 398–400 · Augustine argues that Moses' word “cursed” affirms Christ's true death, which the bronze serpent also prefigured, and that the Manichaeans, refusing to look at it, are not healed.
- Against Faustus the Manichaean 14.8Augustine of Hippo · ca. 398–400 · Augustine rejects the unlearned Catholic solution that Moses' curse refers to Judas, since Paul applies it to Christ, and notes that such weak answers had once made him a prey of the Manichaeans.
- Against Faustus the Manichaean 14.9Augustine of Hippo · ca. 398–400 · Augustine notes that Faustus said Moses spared nothing “divine” rather than God or the gods, to avoid an open charge that would expose him to Christians while winning pagan sympathy.
- Against Faustus the Manichaean 14.10Augustine of Hippo · ca. 398–400 · Augustine calls the Manichaean teaching that Christ's suffering was unreal a doctrine of demons, and charges them with worshipping the creature.
- Against Faustus the Manichaean 14.11Augustine of Hippo · ca. 398–400 · Augustine says the Manichaeans worship the sun and moon and imaginary beings, while Moses rightly praised the sun and moon as God's creatures without making them parts of God.
- Against Faustus the Manichaean 14.12Augustine of Hippo · ca. 398–400 · Augustine answers Faustus's dilemma: a Christian forced to worship the sun should accept the curse of bodily death, from which the resurrection frees, rather than the soul's death by idolatry.
- Against Faustus the Manichaean 15.1Augustine of Hippo · ca. 398–400 · Faustus says the Manichaeans reject the Old Testament because the church, Christ's bride, needs nothing from the God of the Hebrews, whom he portrays as a poor and deceitful lover.
- Against Faustus the Manichaean 15.2Augustine of Hippo · ca. 398–400 · Augustine replies that Paul himself joins the gospel to the prophets, that the new and old wine signify two hopes, not two testaments, and that the Old Testament rightly understood prophesies the New.
- Against Faustus the Manichaean 15.3Augustine of Hippo · ca. 398–400 · Augustine rejects the Manichaean claim to be Christ's chaste bride and, recalling his own years among them, urges the Catholic Church's little ones not to be drawn away.
- Against Faustus the Manichaean 15.4Augustine of Hippo · ca. 398–400 · Augustine defends the stone tablets of the law as prophetic of the church's heart of flesh, of Christ the stone, and of Pentecost, and as containing the two commandments of love in ten precepts.
- Against Faustus the Manichaean 15.5Augustine of Hippo · ca. 398–400 · Augustine turns on the Manichaean community, mocking its myth of Splenditenens and Atlas and its hymn to the flower-crowned king and twelve aeons as a worship of many gods.
- Against Faustus the Manichaean 15.6Augustine of Hippo · ca. 398–400 · Augustine contrasts the Trinity with the Manichaeans' many gods, explains that biblical images of delight are figures, and mocks the Manichaean claim that Mani spoke plainly while they believe in fantastic deities.
- Against Faustus the Manichaean 15.7Augustine of Hippo · ca. 398–400 · Augustine goes through the Ten Commandments to show how Manichaean teaching, on Christ, the Sabbath, parents, marriage, food, theft and oaths, contradicts each of them.
- Against Faustus the Manichaean 15.8Augustine of Hippo · ca. 398–400 · Augustine explains, from Romans 7 and 2 Corinthians 3, that the law is holy and good and that it kills only as letter without grace, while with the Spirit it is fulfilled in love.
- Against Faustus the Manichaean 15.9Augustine of Hippo · ca. 398–400 · Augustine explains Adonai and other Hebrew and Greek words the church uses, turns Faustus's hippocentaur against the Manichaean mixed world, and charges them with taking the serpent for Christ.
- Against Faustus the Manichaean 15.10Augustine of Hippo · ca. 398–400 · Augustine asks what promises the Manichaeans have seen fulfilled, and says that they were foretold by Paul's prophecy of those who forbid marriage and abstain from foods.
- Against Faustus the Manichaean 15.11Augustine of Hippo · ca. 398–400 · Augustine says the church trusts God's final promise of eternal praise because his earlier promises, such as the blessing of all nations and Psalm 45's bride, are fulfilled, and calls the Manichaeans to return.
- Against Faustus the Manichaean 16.1Augustine of Hippo · ca. 398–400 · Faustus says he would gladly accept any prophecy of Christ in Moses or elsewhere, as one takes fish from the sea, without accepting Moses' law.
- Against Faustus the Manichaean 16.2Augustine of Hippo · ca. 398–400 · Faustus says he found no prophecy of Christ in Moses, and so judges the saying “Moses wrote about me” to be a scribe's forgery rather than call Jesus a liar.
- Against Faustus the Manichaean 16.6Augustine of Hippo · ca. 398–400 · Faustus argues that Christ's teaching on the Sabbath, circumcision and clean foods contradicts Moses, so that Jews who believed Moses could not believe Christ.
- Against Faustus the Manichaean 16.7Augustine of Hippo · ca. 398–400 · Faustus notes that Catholics themselves keep none of the law of Moses, which shows that Christ and Moses taught contrary things.
- Against Faustus the Manichaean 16.8Augustine of Hippo · ca. 398–400 · Faustus rejects the reply that a Christian must believe the saying because it is in the Gospel, pointing to Christ's patience with Thomas.
- Against Faustus the Manichaean 16.9Augustine of Hippo · ca. 398–400 · Augustine replies that everything Moses wrote concerns Christ, and turns Faustus's image of fish and sea water against Manichaean food laws.
- Against Faustus the Manichaean 16.10Augustine of Hippo · ca. 398–400 · Augustine answers that temple, altar, priest and sacrifice appear in the New Testament too, as figures fulfilled in Christ and the church, while the Manichaeans' worship of the sun and moon is the true likeness to paganism.
- Against Faustus the Manichaean 16.11Augustine of Hippo · ca. 398–400 · Augustine undertakes to show that the very passages Faustus attacks foretell Christ, and argues that if the gospel is called falsified, nothing can be known of Christ at all.
- Against Faustus the Manichaean 16.12Augustine of Hippo · ca. 398–400 · Augustine replies that the Gospel which says “all who came before me were thieves” also says Moses wrote of Christ, and that “came before” means came unsent, as the Manichaeans did, not like Moses and the prophets.
- Against Faustus the Manichaean 16.14Augustine of Hippo · ca. 398–400 · Augustine says Faustus misses everything in Moses because he reads with hostility, and that by his own admission a professed Christian is bound by the gospel to believe Moses wrote of Christ.
- Against Faustus the Manichaean 16.24Augustine of Hippo · ca. 398–400 · Augustine answers that Christ did not turn Israel from its God, since he proclaimed the God of Abraham, Isaac and Jacob, nor did he break Moses' commandments, but rebuked those who made them void.
- Against Faustus the Manichaean 16.25Augustine of Hippo · ca. 398–400 · Augustine reads the law's sentence of death on false prophets as a figure of the church slaying heresies, Mani's above all, with the two-edged sword of the two Testaments.
- Against Faustus the Manichaean 16.26Augustine of Hippo · ca. 398–400 · Augustine exposes the gap in Faustus's argument: he never showed that no other passages of Moses concern Christ, and many have been given, so the Gospel saying stands.
- Against Faustus the Manichaean 16.28Augustine of Hippo · ca. 398–400 · Augustine answers that the Sabbath, circumcision and food laws were figures for their time, and that Christ called his hungry disciples innocent, while Manichaean teaching counts plucking grain as murder and gives their god no rest.
- Against Faustus the Manichaean 16.30Augustine of Hippo · ca. 398–400 · Augustine answers Faustus's mockery of the food laws: they figure those who are to be received into Christ's body or rejected, and the Manichaeans, who neither ruminate on wisdom nor rightly divide the two Testaments, are among the unclean.
- Against Faustus the Manichaean 16.31Augustine of Hippo · ca. 398–400 · Augustine refutes the claim that Christ forbade meat to his disciples, citing Christ's eating and drinking and quoting Matthew 15 in full, where he explains privately to the disciples that food does not defile.
- Against Faustus the Manichaean 16.32Augustine of Hippo · ca. 398–400 · Augustine concludes that Catholics observe all that Moses wrote in the realities the figures foretold, as a reader voices what was written, while the Jews neglected even the plain commands.
- Against Faustus the Manichaean 16.33Augustine of Hippo · ca. 398–400 · Augustine turns Faustus's appeal to Thomas against him: the scars Thomas touched prove Christ's true flesh, which the Manichaeans deny.
- Against Faustus the Manichaean 17.1Augustine of Hippo · ca. 398–400 · Faustus rejects Matthew 5:17 because Matthew was not present at the Sermon on the Mount, John does not record it, and the Gospel speaks of Matthew in the third person, as if written by someone else.
- Against Faustus the Manichaean 17.2Augustine of Hippo · ca. 398–400 · Faustus argues that Jesus' warning “do not think I came to destroy” implies he did destroy the law by his conduct, and that adding to the law would equally break Deuteronomy's command.
- Against Faustus the Manichaean 17.3Augustine of Hippo · ca. 398–400 · Augustine answers that Mani was present at nothing he says of Christ, that Matthew could learn from John or from Christ, that John omitted much, and that John's Gospel itself affirms the prophets.
- Against Faustus the Manichaean 17.4Augustine of Hippo · ca. 398–400 · Augustine shows that writers commonly speak of themselves in the third person, as Moses, John and Christ himself do, so Matthew's “he saw a man named Matthew” proves nothing.
- Against Faustus the Manichaean 18.1Augustine of Hippo · ca. 398–400 · Faustus argues that Catholics, who neither keep the law nor deny that Christ founded a New Testament, are as bound as Manichaeans to reject “I came not to destroy the law.”
- Against Faustus the Manichaean 18.2Augustine of Hippo · ca. 398–400 · Faustus asks whether Catholics would take up circumcision, the Sabbath, sacrifices and food laws, and concludes that Matthew 5:17 either means something else or was never said.
- Against Faustus the Manichaean 18.3Augustine of Hippo · ca. 398–400 · Faustus says Manichaean faith frees him to test Gospel sayings for tares sown by an enemy, while Catholics, believing everything, must either keep the law, reject the passage, or deny Christ.
- Against Faustus the Manichaean 18.5Augustine of Hippo · ca. 398–400 · Augustine answers the taunt of “Saturn's chains”: pagan names of days and months imply no worship, as the Manichaeans keep their Bema in March without worshipping Mars, and the Sabbath, meaning rest, was a shadow of things to come.
- Against Faustus the Manichaean 18.7Augustine of Hippo · ca. 398–400 · Augustine answers that the tares are evil men, not interpolations, that Catholics use reason against Manichaean error, and that by love and fulfilled prophecy they keep the law Christ came to fulfil.
- Against Faustus the Manichaean 19.1Augustine of Hippo · ca. 398–400 · Faustus accepts that Jesus said he came not to abolish the law but to fulfil it, and argues that he said it to calm the Jews’ anger.
- Against Faustus the Manichaean 19.2Augustine of Hippo · ca. 398–400 · Faustus distinguishes three laws (Hebrew, natural, and the law of truth) and three kinds of prophets, asking which law Jesus meant.
- Against Faustus the Manichaean 19.3Augustine of Hippo · ca. 398–400 · Faustus argues that Jesus fulfilled the ancient moral precepts given before Moses but destroyed the specifically Mosaic ones, such as retaliation and divorce.
- Against Faustus the Manichaean 19.4Augustine of Hippo · ca. 398–400 · Faustus says only Jewish Christians who keep circumcision, sabbath, and food laws could press this text on him, and the catholic Christian keeps none of them.
- Against Faustus the Manichaean 19.5Augustine of Hippo · ca. 398–400 · Faustus says that taking the text literally nearly made him a Jew, but the Manichaean faith rescued him.
- Against Faustus the Manichaean 19.6Augustine of Hippo · ca. 398–400 · Faustus turns the objection back on catholics, who also neglect sabbath, circumcision, sacrifices, and food laws, and so must either deny the text or reinterpret it.
- Against Faustus the Manichaean 19.7Augustine of Hippo · ca. 398–400 · Augustine answers that Christ fulfilled the Mosaic law itself: the law made the proud aware of sin, and grace through the Spirit and Christ’s priestly sacrifice fulfils its righteousness.
- Against Faustus the Manichaean 19.17Augustine of Hippo · ca. 398–400 · Augustine explains that the apostles let Jewish believers keep their ancestral rites for a time but forbade imposing them on Gentiles, and identifies the Nazarenes as those who refused this settlement.
- Against Faustus the Manichaean 19.18Augustine of Hippo · ca. 398–400 · Augustine distinguishes the moral precepts of the law, which Christians keep through grace, from its promissory sacraments, which passed away because Christ fulfilled them.
- Against Faustus the Manichaean 19.22Augustine of Hippo · ca. 398–400 · Augustine notes that Paul swore oaths, mocks Manichaean swearing by the light and by Mani, and plays on Mani’s name as meaning madness.
- Against Faustus the Manichaean 19.24Augustine of Hippo · ca. 398–400 · Augustine reconciles “hate your enemy” with “love your enemies” by distinguishing the vice, which is hated, from the human nature, which is loved, and turns the precept against the Manichaean myth of the race of darkness.
- Against Faustus the Manichaean 19.26Augustine of Hippo · ca. 398–400 · Augustine explains that the Mosaic certificate of divorce was meant to delay and discourage divorce by sending the husband to the scribes for counsel, and asks why Manichaeans, who reject procreation, object to divorce.
- Against Faustus the Manichaean 19.29Augustine of Hippo · ca. 398–400 · Augustine shows that Christ answered the question about divorce from the books of Moses, which teach that God joined male and female, and that Moses permitted divorce only because of hardness of heart.
- Against Faustus the Manichaean 20.1Augustine of Hippo · ca. 398–400 · Faustus takes up the charge that the Manichaeans worship the sun and are a schism of the pagans, promising to show that their religion has nothing in common with the Gentiles.
- Against Faustus the Manichaean 20.2Augustine of Hippo · ca. 398–400 · Faustus sets out the Manichaean creed: one deity, the Father in the highest light, the Son’s power in the sun and wisdom in the moon, the Spirit in the air, and the suffering Jesus hanging from every tree.
- Against Faustus the Manichaean 20.3Augustine of Hippo · ca. 398–400 · Faustus argues that the Manichaeans are a sect, not a schism, since they hold two principles (God and Hyle) and worship without altars, temples, images, or sacrifices.
- Against Faustus the Manichaean 20.4Augustine of Hippo · ca. 398–400 · Faustus retorts that catholic Christians and Jews are the true schisms of paganism, keeping its belief in one principle and its rites in altered form.
- Against Faustus the Manichaean 20.5Augustine of Hippo · ca. 398–400 · Augustine replies that the Manichaeans are not called pagans but are worse than pagans, since pagans worship real created things while the Manichaeans worship mere inventions.
- Against Faustus the Manichaean 20.6Augustine of Hippo · ca. 398–400 · Augustine ridicules the Manichaean teaching that the sun is a ship shining through a triangular window and denounces their myth of beautiful figures displayed to arouse the princes of darkness.
- Against Faustus the Manichaean 20.7Augustine of Hippo · ca. 398–400 · Augustine argues that the Manichaeans can only imagine bodily light, distinguishes the light of the mind from physical light and both from God, and objects that they divide the Trinity among four places.
- Against Faustus the Manichaean 20.8Augustine of Hippo · ca. 398–400 · Augustine mocks the placing of Christ’s power in the sun and his wisdom in the moon, arguing that it divides Christ and makes his wisdom weaker as the moon waxes.
- Against Faustus the Manichaean 20.9Augustine of Hippo · ca. 398–400 · Augustine says the Manichaeans are worse than pagans: pagans worship real things and interpret their myths allegorically, while the Manichaean gods (Splenditenens, Atlas, the First Man, the Mighty Spirit) do not exist at all.
- Against Faustus the Manichaean 20.10Augustine of Hippo · ca. 398–400 · Augustine answers Faustus’s claim that there are only two sects by showing that groupings shift with the criterion chosen: one God or many, divine providence or none.
- Against Faustus the Manichaean 20.11Augustine of Hippo · ca. 398–400 · Augustine turns the Manichaean “suffering Jesus” born of the earth against their denial of the virgin birth, and asks how many Christs they believe in and how a bodiless Christ could be crucified.
- Against Faustus the Manichaean 20.12Augustine of Hippo · ca. 398–400 · Augustine argues that Faustus’s profession of one deity under three names cannot stand, since the Manichaeans have many distinct gods with different works.
- Against Faustus the Manichaean 20.13Augustine of Hippo · ca. 398–400 · Augustine rejects Faustus’s comparison of the eucharist with Manichaean reverence for food: Christians’ bread and cup become a sacrament by consecration, while the Manichaeans think Christ is bound in all food.
- Against Faustus the Manichaean 20.14Augustine of Hippo · ca. 398–400 · Augustine argues that the Manichaeans misuse the Greek term hyle, which philosophers use for formless matter, by making it a forming mind and the principle of evil.
- Against Faustus the Manichaean 20.15Augustine of Hippo · ca. 398–400 · Augustine asks how a Manichaean can call himself God’s temple when he believes his body was built by the devil and imprisons part of God.
- Against Faustus the Manichaean 20.16Augustine of Hippo · ca. 398–400 · Augustine says the Manichaean mind is an altar of cruelty, since their rules forbid giving bread to a beggar and condemn as murder the disciples’ plucking of grain.
- Against Faustus the Manichaean 20.17Augustine of Hippo · ca. 398–400 · Augustine argues that Manichaean prayers cannot be pure, since their myth makes their God sacrifice his own members to his enemies, so that their prayers accuse him rather than ask forgiveness.
- Against Faustus the Manichaean 20.18Augustine of Hippo · ca. 398–400 · Augustine explains that pagan sacrifices imitate, and Hebrew sacrifices foretold, the one true sacrifice of Christ, which Christians commemorate in offering and receiving his body and blood.
- Against Faustus the Manichaean 20.19Augustine of Hippo · ca. 398–400 · Augustine replies that belief in one God did not come to Christians from the pagans; rather, pagan sages retained some knowledge of the one God but turned to worship of creatures, while the Manichaeans are worse still.
- Against Faustus the Manichaean 20.20Augustine of Hippo · ca. 398–400 · Augustine answers that Christian love feasts are works of mercy feeding the poor, and that the Manichaean refusal to kill animals resembles pagan belief in transmigration, only worse.
- Against Faustus the Manichaean 20.21Augustine of Hippo · ca. 398–400 · Augustine answers that Christians honor the martyrs with love and imitation, but offer sacrifice only to God at their shrines, tolerating but not approving drunkenness there.
- Against Faustus the Manichaean 20.22Augustine of Hippo · ca. 398–400 · Augustine denies that the Jews kept pagan worship minus idols: they offered sacrifice only to the one Creator, prefiguring Christ, unlike demons who feed on human error.
- Against Faustus the Manichaean 20.23Augustine of Hippo · ca. 398–400 · Augustine replies that Christians live differently from pagans because they believe, hope, and love differently, even when using the same things, and that the many bad catholics do not discredit catholic teaching.
- Against Faustus the Manichaean 21.1Augustine of Hippo · ca. 398–400 · Faustus denies that the Manichaeans believe in two gods: they hold two principles, God and Hyle (the demon), and call the latter “god” only as its worshippers do.
- Against Faustus the Manichaean 21.2Augustine of Hippo · ca. 398–400 · Augustine answers that 2 Cor 4:4 can be read of the true God, who in justice blinds unbelievers, citing Paul on God’s wrath and mercy.
- Against Faustus the Manichaean 21.3Augustine of Hippo · ca. 398–400 · Augustine says the Manichaeans invent an evil god because they cannot see that one God shows both mercy and judgment, goodness and severity.
- Against Faustus the Manichaean 21.4Augustine of Hippo · ca. 398–400 · Augustine argues that the Manichaean Hyle, as maker of bodies, is in effect a second god, and that they judge good and evil only by what pleases or offends the senses.
- Against Faustus the Manichaean 21.5Augustine of Hippo · ca. 398–400 · Augustine praises the Creator’s art even in the lowest mortal creatures and argues that every soul naturally loves its body, as even Manichaeans show by caring for their own flesh.
- Against Faustus the Manichaean 21.6Augustine of Hippo · ca. 398–400 · Augustine argues that the order, measure, and harmony of the body point to the true God as its maker.
- Against Faustus the Manichaean 21.9Augustine of Hippo · ca. 398–400 · Augustine argues that “God tempered the body” must mean the true Creator, and allows that “the god of this world” may mean the devil only because of its qualifying phrase.
- Against Faustus the Manichaean 21.10Augustine of Hippo · ca. 398–400 · Augustine mocks the Manichaean myth that the creatures of darkness had harmonious bodies, marriages, and powers of speech before light was mixed with them, so that the mixture of good made them worse.
- Against Faustus the Manichaean 21.11Augustine of Hippo · ca. 398–400 · Augustine shows that Faustus’s pairs of opposites cannot be divided into good and evil, since black olives are sweet and heat brings fever.
- Against Faustus the Manichaean 21.12Augustine of Hippo · ca. 398–400 · Augustine shows that the Manichaean myth itself credits the race of darkness with health and plenty, which Faustus counted as goods.
- Against Faustus the Manichaean 21.13Augustine of Hippo · ca. 398–400 · Augustine argues that sweetness and poison depend on what suits each body, so Faustus’s comparison of God and Hyle to antidote and poison fails.
- Against Faustus the Manichaean 21.14Augustine of Hippo · ca. 398–400 · Augustine argues that by the Manichaeans’ own account the kingdom of darkness had real goods and their God had evils, so the two cannot be pure good and pure evil.
- Against Faustus the Manichaean 21.15Augustine of Hippo · ca. 398–400 · Augustine argues that the Manichaean God either lacked foreknowledge of the coming war or lived in constant fear, either of which is an evil in him.
- Against Faustus the Manichaean 21.16Augustine of Hippo · ca. 398–400 · Augustine argues that in the Manichaean myth their God harms his own members more than the race of darkness does, condemning part of himself to the final globe, so that the supposed antidote is worse than the poison.
- Against Faustus the Manichaean 22.2Augustine of Hippo · ca. 398–400 · Faustus distinguishes the true moral law from the Jewish precepts of circumcision, sabbath, and sacrifice, which he calls blemishes added by the Hebrew writers.
- Against Faustus the Manichaean 22.4Augustine of Hippo · ca. 398–400 · Faustus lists Old Testament statements about God that he thinks unworthy of God and suggests that the same writers also slandered the patriarchs.
- Against Faustus the Manichaean 22.12Augustine of Hippo · ca. 398–400 · Augustine defends God's seeing that the light was good as his approval of his work, and contrasts it with the Manichaean god who veiled himself from his members in darkness.
- Against Faustus the Manichaean 22.15Augustine of Hippo · ca. 398–400 · Augustine recalls his earlier answer to the Manichaean claim that whatever in the New Testament contradicts them was interpolated.
- Against Faustus the Manichaean 22.22Augustine of Hippo · ca. 398–400 · Augustine argues at length that even the god Faustus caricatures as the Catholics' is better than the Manichaean god, who sent his own members into darkness under necessity and then condemns them.
- Against Faustus the Manichaean 22.30Augustine of Hippo · ca. 398–400 · Augustine answers that Abraham's union with Hagar aimed only at offspring, in keeping with the natural law of marriage, whereas Manichaean teaching commands the avoidance of offspring.
- Against Faustus the Manichaean 22.50Augustine of Hippo · ca. 398–400 · Augustine argues that Jacob's yielding Rachel's night to Leah shows his self-control and that he sought only children, not pleasure, from his wives.
- Against Faustus the Manichaean 22.72Augustine of Hippo · ca. 398–400 · Augustine argues that only the true God knows what to command or permit, as Christ allowed the demons to destroy the swine, so the spoiling of the Egyptians was just.
- Against Faustus the Manichaean 22.79Augustine of Hippo · ca. 398–400 · Augustine defends Moses' slaughter of the golden calf's worshippers as loving severity shown by his prayer for them, and turns against the Manichaeans the story in the apocryphal Acts of Thomas of the apostle cursing a man who struck him.
- Against Faustus the Manichaean 22.80Augustine of Hippo · ca. 398–400 · Augustine defends Hosea's marriage to a harlot as her conversion to chaste marriage and suggests the Manichaeans object because it led to childbearing.
- Against Faustus the Manichaean 22.98Augustine of Hippo · ca. 398–400 · Augustine argues that even if the patriarchs were as wicked as Faustus claims, they would be better than the Manichaean god, whose particles are mixed into every sin and who finally condemns his own obedient members.
- Against Faustus the Manichaean 23.1Augustine of Hippo · ca. 398–400 · Faustus recounts a debate in which he pointed out that Matthew's genealogy calls Jesus the son of David, not the Son of God.
- Against Faustus the Manichaean 23.2Augustine of Hippo · ca. 398–400 · Faustus argues that Matthew presents Jesus as son of David by birth and Son of God only from his baptism, contradicting the Catholic creed, so either the gospel is not Matthew's or Catholics do not hold the apostolic faith.
- Against Faustus the Manichaean 23.3Augustine of Hippo · ca. 398–400 · Faustus argues that if Jesus was not begotten by Joseph, he cannot be called the son of David through Matthew's genealogy of Joseph.
- Against Faustus the Manichaean 23.4Augustine of Hippo · ca. 398–400 · Faustus claims Mary was of the priestly tribe of Levi, daughter of the priest Joachim, so her son could not be David's descendant.
- Against Faustus the Manichaean 23.6Augustine of Hippo · ca. 398–400 · Augustine recalls Faustus's misrepresentations of Scripture about the patriarchs and accuses him of now lying about Matthew's gospel.
- Against Faustus the Manichaean 23.10Augustine of Hippo · ca. 398–400 · Augustine answers that the incarnation does not confine the Son of God in Mary's womb, since the Word rules all things while taking a human body, whereas the Manichaeans confine their god in every womb from elephants to flies.
- Against Faustus the Manichaean 24.1Augustine of Hippo · ca. 398–400 · Faustus argues that God makes only the new, inner man born again in faith, not the old man born of bodily generation and lust.
- Against Faustus the Manichaean 24.2Augustine of Hippo · ca. 398–400 · Augustine answers that Paul’s inner and outer man are one man wholly made by God, whose whole nature, grown old through sin, is renewed now inwardly and at the resurrection outwardly.
- Against Faustus the Manichaean 25.1Augustine of Hippo · ca. 398–400 · Faustus argues that the Catholic prayer to the “God of Abraham, Isaac, and Jacob” makes God limited, and that the existence of evil proves God is not infinite.
- Against Faustus the Manichaean 25.2Augustine of Hippo · ca. 398–400 · Augustine refuses to debate God’s finitude with those who think only in bodily terms, and turns the mockery of circumcision back on the Manichaean belief that God is mixed with all flesh.
- Against Faustus the Manichaean 26.1Augustine of Hippo · ca. 398–400 · Faustus argues that Jesus’ death no more proves him a man than Elijah’s escape from death proves Elijah was not one, and holds that Jesus only appeared to die.
- Against Faustus the Manichaean 26.2Augustine of Hippo · ca. 398–400 · Faustus adds that Jesus’ miracles were all against nature, so the question of nature cannot decide whether he could die, though he himself holds that Jesus did not die.
- Against Faustus the Manichaean 26.6Augustine of Hippo · ca. 398–400 · Augustine answers that God’s unchangeable nature cannot die, though Christ died in the flesh he took, and that Catholics believe Elijah’s translation and Christ’s real birth and death because Scripture testifies to them.
- Against Faustus the Manichaean 26.8Augustine of Hippo · ca. 398–400 · Augustine argues that a Christ who feigned death would make Christ a liar, and that the gospel’s reports of his sleep, hunger, and sorrow are true, though he underwent them by his own will.
- Against Faustus the Manichaean 27.1Augustine of Hippo · ca. 398–400 · Faustus argues that if Jesus could be born without a father, he could also suffer without being born.
- Against Faustus the Manichaean 27.2Augustine of Hippo · ca. 398–400 · Augustine answers that Christ could have suffered without being born but did not, as the gospel shows, and that Mani’s claim of falsehood in the gospel deserves no credence.
- Against Faustus the Manichaean 28.1Augustine of Hippo · ca. 398–400 · Faustus argues that inference cannot settle Christ’s birth and that one must instead examine whether the Gospel genealogies agree.
- Against Faustus the Manichaean 28.2Augustine of Hippo · ca. 398–400 · Augustine appeals to the Church’s unbroken succession from the apostles as guarantee that Matthew’s Gospel, with its account of the birth, is Matthew’s, against Mani’s books and apocryphal writings.
- Against Faustus the Manichaean 28.4Augustine of Hippo · ca. 398–400 · Augustine argues that Christ’s own words are known only through the apostles, that the Church’s succession guarantees Matthew’s Gospel, and that even Paul gained authority only by agreement with the apostles.
- Against Faustus the Manichaean 28.5Augustine of Hippo · ca. 398–400 · Augustine replies that Faustus’s reasoning leads only to the Manichaean myth of God’s war, contamination, and damnation, and that apparent contradictions in Scripture arise from misunderstanding.
- Against Faustus the Manichaean 29.1Augustine of Hippo · ca. 398–400 · Faustus argues that the virgin birth is as contrary to nature as a passion without birth, and asks Catholics to admit that Christ’s birth too was only apparent.
- Against Faustus the Manichaean 29.2Augustine of Hippo · ca. 398–400 · Augustine answers that Christ could have had true flesh without birth, but chose to be born of a virgin, and that the Manichaean view of an apparent death makes his resurrection and wounds a deception.
- Against Faustus the Manichaean 29.3Augustine of Hippo · ca. 398–400 · Augustine asks why the Manichaeans grant Christ an apparent death but no birth at all, since the gospel attests both.
- Against Faustus the Manichaean 29.4Augustine of Hippo · ca. 398–400 · Augustine defends the dignity of the bodily members, the holiness of marital procreation and of Mary’s virginal childbirth, and says Christ chose to be born though he could have appeared otherwise.
- Against Faustus the Manichaean 30.1Augustine of Hippo · ca. 398–400 · Faustus replies to the charge from 1 Timothy 4 that Manichaean abstinence is a doctrine of demons by pointing to the food laws of Moses.
- Against Faustus the Manichaean 30.2Augustine of Hippo · ca. 398–400 · Faustus cites the abstinence of the three young men and Daniel’s fast as further cases the Catholic reading of 1 Timothy would condemn.
- Against Faustus the Manichaean 30.4Augustine of Hippo · ca. 398–400 · Faustus argues that Catholics, who urge virginity and honour Paul’s persuasion of Thecla and Christ’s praise of voluntary eunuchs, cannot charge Manichaeans with “forbidding to marry”, since they too only exhort and do not compel.
- Against Faustus the Manichaean 30.5Augustine of Hippo · ca. 398–400 · Augustine answers that the charge of 1 Timothy 4 falls on the Manichaeans because they abstain from meat as evil by nature and blaspheme its Creator, unlike the patriarchs and Catholic ascetics.
- Against Faustus the Manichaean 30.6Augustine of Hippo · ca. 398–400 · Augustine answers that Catholics praise virginity as better than good marriage, while the Manichaeans truly forbid marriage by condemning procreation, which also explains why they deny Christ’s birth.
- Against Faustus the Manichaean 31.1Augustine of Hippo · ca. 398–400 · Faustus argues that if “to the clean all things are clean” is Paul’s, then Moses, the prophets, Daniel, and the three young men were defiled in mind for observing food laws.
- Against Faustus the Manichaean 31.3Augustine of Hippo · ca. 398–400 · Faustus says that if Peter’s vision means all foods are clean, Catholics must eat serpents too, and Moses and the prophets stand condemned.
- Against Faustus the Manichaean 31.4Augustine of Hippo · ca. 398–400 · Augustine explains that “to the clean all things are clean” concerns the goodness of created natures, while the food laws concerned signification, and that nothing at all is clean to the Manichaeans.
- Against Faustus the Manichaean 32.1Augustine of Hippo · ca. 398–400 · Faustus argues that Catholics accept only parts of the Old Testament, so Manichaeans may likewise accept only parts of the New.
- Against Faustus the Manichaean 32.2Augustine of Hippo · ca. 398–400 · Faustus claims the Gospels were written long after the apostles by unknown men under apostolic names and are full of contradictions, so Manichaeans accept only what suits their faith.
- Against Faustus the Manichaean 32.3Augustine of Hippo · ca. 398–400 · Faustus lists Old Testament laws—circumcision, sabbath, sacrifices, Passover rites, Pentecost offerings, food laws—that Catholics keep only in part or not at all.
- Against Faustus the Manichaean 32.4Augustine of Hippo · ca. 398–400 · Faustus lists sexual conduct of the patriarchs and the levirate law of Deuteronomy as Old Testament examples and laws that Catholics neither imitate nor condemn.
- Against Faustus the Manichaean 32.6Augustine of Hippo · ca. 398–400 · Faustus claims that as Christ judges what to keep from the Old Testament, so the Paraclete teaches the Manichaeans what to keep from the New.
- Against Faustus the Manichaean 32.7Augustine of Hippo · ca. 398–400 · Faustus lists what Manichaeans reject in the Gospels—Christ’s birth, circumcision, sacrifice, baptism, and temptation—and what they accept: the mystic cross, his precepts, parables, and teaching on the two natures.
- Against Faustus the Manichaean 32.8Augustine of Hippo · ca. 398–400 · Augustine replies that Catholics hold all the Old Testament true and its unobserved precepts meaningful for their time, whereas the Manichaeans reject parts of the New Testament as false.
- Against Faustus the Manichaean 32.15Augustine of Hippo · ca. 398–400 · Augustine denies the parallel between Christ’s use of the Old Testament and the Manichaean Paraclete’s use of the New, since the true Paraclete was sent at Pentecost, as Acts records.
- Against Faustus the Manichaean 32.16Augustine of Hippo · ca. 398–400 · Augustine argues that the Manichaeans cannot prove their Paraclete from Gospels they call corrupt, and that the Scriptures could not have been corrupted since older copies and versions in many languages would expose any change.
- Against Faustus the Manichaean 32.17Augustine of Hippo · ca. 398–400 · Augustine argues that the Paraclete came immediately after Christ’s glorification, and that the Montanists, who used the same texts to condemn second marriage, show how any heresy can claim the Paraclete.
- Against Faustus the Manichaean 32.18Augustine of Hippo · ca. 398–400 · Augustine interprets the Paraclete texts of the Gospel and 1 Corinthians 13 of the Holy Spirit and of eternal life, and says the Manichaeans reject Gospel passages only because they dislike them.
- Against Faustus the Manichaean 32.19Augustine of Hippo · ca. 398–400 · Augustine charges that the Manichaeans make each man’s own mind the judge of Scripture, yet accept Mani’s fables on mere authority, and urges submission to the long-attested authority of the gospel.
- Against Faustus the Manichaean 32.20Augustine of Hippo · ca. 398–400 · Augustine says the Manichaeans judged good and evil in creation, as in Scripture, by what pleased or offended their senses, instead of reading creation as God’s book.
- Against Faustus the Manichaean 32.21Augustine of Hippo · ca. 398–400 · Augustine argues that the apostolic authorship of the New Testament is known through continuous succession, just as the Manichaeans know their books are Mani’s.
- Against Faustus the Manichaean 32.22Augustine of Hippo · ca. 398–400 · Augustine contrasts the apostles’ preaching of Christ’s birth, circumcision, sacrifice, baptism, and temptation with Mani’s myth of God’s divided and defiled substance.
- Against Faustus the Manichaean 33.1Augustine of Hippo · ca. 398–400 · Faustus concedes that the patriarchs may be in heaven through Christ’s mercy after release from the underworld, but holds that their lives were wicked and asks why the same is not said of gentile ancestors.
- Against Faustus the Manichaean 33.2Augustine of Hippo · ca. 398–400 · Faustus argues that because Matthew and Luke place the saying about Abraham, Isaac, and Jacob in different settings and tell the centurion story differently, it may not have been said by Christ at all.
- Against Faustus the Manichaean 33.3Augustine of Hippo · ca. 398–400 · Faustus claims the Gospels were compiled long after the apostles by disagreeing “Semi-Jews” who added words to Christ’s sayings, but says the passage does not harm the Manichaeans whether true or false.
- Against Faustus the Manichaean 33.4Augustine of Hippo · ca. 398–400 · Augustine answers that the Manichaean god, still defiled, fares worse than the patriarchs, and that the state of the righteous dead before Christ must be sought from Scripture, not from heretics.
- Against Faustus the Manichaean 33.6Augustine of Hippo · ca. 398–400 · Augustine argues that the apostolic writings are known to be genuine by continuous testimony and the succession of bishops, just as the works of Hippocrates, Plato, and Cicero are known, and spurious works rejected.
- Against Faustus the Manichaean 33.7Augustine of Hippo · ca. 398–400 · Augustine argues that differences between the Gospels are like those between historians, one summarizing and another detailing, and that Matthew’s centurion “came” to Jesus through intermediaries, as common speech allows.
- Against Faustus the Manichaean 33.8Augustine of Hippo · ca. 398–400 · Augustine explains that the centurion “came” to Christ by faith more truly than his messengers, as the woman touched him while the crowd pressed, and that any honest narrator telling a story twice varies without contradiction.
- Against Faustus the Manichaean 33.9Augustine of Hippo · ca. 398–400 · Augustine closes by urging the Manichaeans to follow the authority of Scripture as handed down by apostolic succession, or at least to believe God’s nature unchangeable and incorruptible, and so cease to be Manichaeans.
- PreambleAnonymous · ca. 397–400 · Opening of the first council of Toledo: nineteen bishops resolve to keep the decrees of Nicaea in ordaining clergy.
- Canon 20Anonymous · ca. 397–400 · Bishops may not let presbyters make the chrism; the subscriptions follow, then the heading and creed of the later Rule of Faith against the Priscillianists.
- Canon 21.1Anonymous · ca. 397–400 · Anathema on those who deny that God made the world.
- Canon 21.2Anonymous · ca. 397–400 · Anathema on those who identify the Father with the Son or the Spirit.
- Canon 21.3Anonymous · ca. 397–400 · Anathema on those who identify the Son with the Father or the Spirit.
- Canon 21.4Anonymous · ca. 397–400 · Anathema on those who identify the Spirit with the Father or the Son.
- Canon 21.5Anonymous · ca. 397–400 · Anathema on those who deny Christ a human soul.
- Canon 21.6Anonymous · ca. 397–400 · Anathema on those who say Christ could not be born.
- Canon 21.7Anonymous · ca. 397–400 · Anathema on those who say Christ's divinity could change or suffer.
- Canon 21.8Anonymous · ca. 397–400 · Anathema on those who separate the God of the Old Testament from the God of the Gospels.
- Canon 21.9Anonymous · ca. 397–400 · Anathema on those who say the world was made by another God than the God of Genesis.
- Canon 21.10Anonymous · ca. 397–400 · Anathema on those who deny the resurrection of the body.
- Canon 21.11Anonymous · ca. 397–400 · Anathema on those who say the human soul is part of God.
- Canon 21.12Anonymous · ca. 397–400 · Anathema on those who give authority to scriptures not received by the catholic church.
- Canon 21.13Anonymous · ca. 397–400 · Anathema on those who say Christ's divinity and flesh are one nature.
- Canon 21.14Anonymous · ca. 397–400 · Anathema on those who say something divine exists beyond the Trinity.
- Canon 21.15Anonymous · ca. 397–400 · Anathema on belief in astrology.
- Canon 21.16Anonymous · ca. 397–400 · Anathema on those who condemn lawful marriage.
- Canon 21.17Anonymous · ca. 397–400 · Anathema on those who condemn meat as accursed rather than abstaining from it for discipline.
- Canon 21.18Anonymous · ca. 397–400 · Anathema on followers of Priscillian, including those who practice baptism contrary to the see of Peter.
- Tractates 7Gaudentius of Brescia · ca. 397-410 · Against Marcion and Mani, who called the God of the Law evil, Gaudentius defends the law of unleavened bread as a memorial of the Exodus and reads the leaven as corrupting teaching and the bitter herbs as the self-denial of the Christian life.
- Tractates 8Gaudentius of Brescia · ca. 397-410 · On the wedding at Cana: Christ's presence blesses marriage against the Manichees while virginity is the better part; Gaudentius warns the newly baptized against debauched banquets and reads the 'third day' as the age of grace, when Christ takes the Gentile church as bride after Israel's 'divorce'.
- Tractates 14Gaudentius of Brescia · ca. 397-410 · On John 14:25–26: the sending of the Paraclete shows both the distinction of the persons and the one omnipresent divinity of the Trinity, as Psalm 139 confesses; the incarnation is to be received in faith, not probed by curiosity.
- Tractates 19Gaudentius of Brescia · ca. 397-410 · A letter to the deacon Paul on John 14:28 ('the Father is greater than I'): against the Arians, Gaudentius distinguishes Christ's two substances, divine and human, showing from the Gospels the works of God and the weaknesses of man in him, and reads the saying of the assumed manhood before its glorification (Phil 2:6–11).
- Tractates 21Gaudentius of Brescia · ca. 397-410 · Gaudentius's sermon on the anniversary of his predecessor Philastrius of Brescia: a true son of Abraham, a travelling preacher against heresies and Arianism (at Milan against Auxentius and at Rome), who evangelized Brescia, lived humbly and generously, and died on 18 July.
- Homily 2.1 on HebrewsJohn Chrysostom · ca. 398-404 · Chrysostom urges reverence in speaking of God and explains how Heb 1:2–3 (“radiance”, “imprint”, “upholding all things”) excludes both Sabellian and Arian errors.
- Homily 2.2 on HebrewsJohn Chrysostom · ca. 398-404 · Chrysostom shows how “through whom,” “heir,” “radiance” and “imprint” together refute Paul of Samosata, Arius, Sabellius, Marcellus, Photinus and Marcion, and observes that no name can express God’s essence.
- Homily 3.1 on HebrewsJohn Chrysostom · ca. 398-404 · On Heb 1:6–9, Chrysostom explains why Christ calls his incarnation a going out and Paul a bringing in, and shows from the angels’ worship and the Son’s throne the difference between Creator and creatures, against several heresies.
- Homily 4.4 on HebrewsJohn Chrysostom · ca. 398-404 · On Heb 2:14–15, Chrysostom shows that Christ truly shared our flesh and by death destroyed the devil, freeing us from slavery to the fear of death.
- Homily 8.1 on HebrewsJohn Chrysostom · ca. 398-404 · On Heb 5:1–14, Chrysostom compares Christ with the Levitical high priest, explains his prayers “with loud crying” and his learning obedience as said of the flesh, and rebukes the Hebrews for remaining infants who need milk instead of solid food.
- Homily 8.4 on HebrewsJohn Chrysostom · ca. 398-404 · Chrysostom warns that heresies err by excess or defect, urges Christians to hold the received faith and train their judgment by reading the Scriptures, recounts how God preserved the Scriptures, and rebukes ignorance of them.
- Homily 9.1 on HebrewsJohn Chrysostom · ca. 398-404 · On Heb 6:1–3, Chrysostom explains why he repeats the same teaching to inattentive hearers, and identifies the “foundation” as repentance and faith in the resurrection and judgment, on which a life must be built.
- Homily 13.2 on HebrewsJohn Chrysostom · ca. 398-404 · On Heb 7:16–25, Chrysostom explains that the law’s “fleshly commandment” was set aside for weakness, not wickedness, and that Christ’s priesthood, confirmed by an oath and resting on an indestructible life, is single, eternal, and able to save completely.
- Homily 20.1 on HebrewsJohn Chrysostom · ca. 398-404 · Expounding Heb 10:26–29, Chrysostom argues that the warning of “no further sacrifice” rules out a second baptism, not repentance or forgiveness after baptism, and describes the fierce fire that awaits those who scorn Christ's sacrifice.
- Homily 33.1 on HebrewsJohn Chrysostom · ca. 398-404 · Expounding Heb 12:28–13:9, Chrysostom urges thankful, reverent service, steadfast brotherly love and hospitality, honor for marriage with judgment on the sexually immoral and adulterers, freedom from the love of money, and imitation of the faith of their leaders.
- Homily 34.1 on HebrewsJohn Chrysostom · ca. 398-404 · Expounding Heb 13:17–25, Chrysostom teaches that church leaders must be obeyed in matters of life (though not if they teach false faith), warns leaders of their accountability and those who seek office of its danger, explains Paul's closing prayer and greetings, and urges his hearers to keep the grace of the Spirit by stretching the sails of their will toward heaven.
- Commentary on Matthew 19:12 (book 3)Jerome · 398 · Jerome distinguishes three kinds of eunuchs in Matt 19:12 and holds that only those who choose chastity for Christ receive the reward, each according to his strength.
- Homily 2.4 on the CreationSeverian of Gabala · ca. 400 · The waters above the heavens keep the heaven from burning and turn the light downward; the human head and senses mirror the elements and the mind is God's image; Severian then reports a heretic who wanted “Lord Sabaoth” removed from the Sanctus.
- Homily 3.1 on the CreationSeverian of Gabala · ca. 400 · Opening the third homily, Severian describes the gathering of the waters, which broke the earth into bays, and argues that if every creature begets its like, God could not have begotten a Son unlike himself.
- Homily 3.3 on the CreationSeverian of Gabala · ca. 400 · God bridled the upward-tending fire of the luminaries to shine downward; the stars are signs of weather and seasons, not of human fate, and the question who made them leads to the heretics' claim that the Father made the Son and the Son made all things.
- Homily 3.4 on the CreationSeverian of Gabala · ca. 400 · Against those who say the Father made the Son and the Son made the world, Severian shows from the prophets that the maker of heaven is the one true God, and argues from Scripture that the heaven is a tent-like vault with ends, not a sphere.
- Homily 4.1 on the CreationSeverian of Gabala · ca. 400 · Opening the fourth homily, Severian follows the order of creation to the fifth day, reads the creatures brought forth from the waters as a figure of baptism, explains why only living things that reproduce were blessed, and argues that if soulless earth brings forth souls, God can beget from his own substance.
- Homily 4.6 on the CreationSeverian of Gabala · ca. 400 · God, who made countless angels without counsel, would not need angels to advise him in making man; “Let us make” shows the plurality of the divine persons and “according to our image” their one substance, against Jews and heretics alike.
- Homily 4.7 on the CreationSeverian of Gabala · ca. 400 · The counselor of “Let us make” is the Son whom Isaiah calls “Messenger of great counsel” and “mighty God”; unlike Moses or the apostles, who act under authority, Christ commands with his own authority, and heretics who call him a creature are worse than demons.
- Homily 4.8 on the CreationSeverian of Gabala · ca. 400 · God spared Israel for the sake of the believers he foresaw, including the Virgin and the apostles; against heretics who set “firstborn” against “only-begotten,” Severian explains that Christ is Only-begotten in his divinity and firstborn among the many “firstborn” of each generation according to the flesh.
- Homily 4.9 on the CreationSeverian of Gabala · ca. 400 · Closing the fourth homily, Severian explains the evening psalm's “incense” as prayer compounded of several virtues, calls self-control the sister of priesthood, gives fasting the wings of prayer and almsgiving, and warns that abstaining from food without abstaining from injustice is vain.
- Homily 5.3 on the CreationSeverian of Gabala · ca. 400 · Severian explains the name “man” as meaning “fire” in Hebrew, since fire spreads as mankind did from Adam (whose letters stand for the four regions), and rejects the heresy that God has a human shape, showing the absurdity of reading God's throne, feet, and fingers literally.
- Homily 5.7 on the CreationSeverian of Gabala · ca. 400 · All the trees of paradise were good, so Adam sinned from abundance, not want; God, acting like a servant, brought the animals for Adam to name and accepted every name, which shows that bringing someone to another implies no inferiority in Christ, and that heretics who reject the Father's one name for the Son are at fault.
- Homily 6.7 on the CreationSeverian of Gabala · ca. 400 · Against allegorists who place paradise in heaven, Severian defends its earthly reality and the God-made skins; he contrasts Adam's sewing with heretics who tear the Church, and explains God's gentle questioning of Adam and Eve and the curse on the serpent.
- On Catechizing the Uninstructed 8Augustine of Hippo · ca. 399–405 · Educated candidates who have already read much should be handled briefly and modestly, asked what they have read, approved where their reading is sound, warned where it is heretical, and led to the way of love.
- On Catechizing the Uninstructed 24Augustine of Hippo · ca. 399–405 · The narration continues with the spread of the Church through the blood of martyrs, the conversion of the persecuting empire, the pruning of heresies and schisms, the fulfilment of prophecy as ground for faith, and the coming judgment.
- Against Secundinus the Manichaean 1Augustine of Hippo · ca. 399 · Augustine thanks Secundinus for his goodwill but rejects his suspicion that Augustine left the Manichaeans out of fear or ambition, leaving his own conscience to God.
- Against Secundinus the Manichaean 2Augustine of Hippo · ca. 399 · Augustine says he left the Manichaeans for fear of Paul's warning against those who forbid marriage and foods, and for the honor promised to those who do good, and invites Secundinus to examine the truth together.
- Against Secundinus the Manichaean 3Augustine of Hippo · ca. 399 · Augustine takes Secundinus's phrase “Jesus Christ, King of all lights” and argues that a king rules lower beings, so the lights must have been created, not begotten from God or existing independently, contrary to Mani's two kingdoms.
- Against Secundinus the Manichaean 4Augustine of Hippo · ca. 399 · Augustine argues that the lights over which Christ reigns were made neither from God's own substance nor from pre-existing matter, but ultimately from nothing, by God's word.
- Against Secundinus the Manichaean 5Augustine of Hippo · ca. 399 · Augustine distinguishes Christ as only-begotten Son by nature from Christ as firstborn among brothers who are sons of God by adoption, against a Manichaean reading of “firstborn” as eldest of consubstantial lights.
- Against Secundinus the Manichaean 6Augustine of Hippo · ca. 399 · Augustine presses Secundinus on how Christ could be “firstborn” among divine lights: priority in time would make the divine nature changeable, and change belongs only to creatures made by God.
- Against Secundinus the Manichaean 7Augustine of Hippo · ca. 399 · From Romans 1:25 Augustine argues that Creator and creature are of different substances, while the Son, being of one substance with the Father, is not a creature, and explains “only-begotten” and “firstborn” accordingly.
- Against Secundinus the Manichaean 8Augustine of Hippo · ca. 399 · Augustine argues that creation, being changeable, was made from nothing by the Trinity, and uses Secundinus's own account of the soul choosing between the spirits of virtue and vice to show that the soul is changeable and so not of God's substance.
- Against Secundinus the Manichaean 9Augustine of Hippo · ca. 399 · Augustine rejects Secundinus's claim that the soul sins only through mingling with flesh: an unchangeable soul could not be changed by mingling, and only the confession that creation was made from nothing avoids making God changeable.
- Against Secundinus the Manichaean 10Augustine of Hippo · ca. 399 · Augustine explains the spiritual struggle of Eph 6:12 without Manichaean dualism: the evil powers are fallen creatures, God permits them power to test the faithful, and the body will be changed in the resurrection, not absorbed into a Manichaean “globe”.
- Against Secundinus the Manichaean 11Augustine of Hippo · ca. 399 · Augustine defines evil as a voluntary falling away of a being from what is more to what is less, and refers Secundinus to his three books On Free Choice, available from Paulinus at Nola.
- Against Secundinus the Manichaean 12Augustine of Hippo · ca. 399 · Augustine notes that Secundinus's letter admits the soul sins by its own will when it consents to evil, which undermines both Mani's teaching on punishment and the claim that evil is a substance.
- Against Secundinus the Manichaean 13Augustine of Hippo · ca. 399 · Augustine analyzes the soul's consent to evil: it must belong to the soul, so on Manichaean premises the soul itself would be evil, or else its coming would increase evil.
- Against Secundinus the Manichaean 14Augustine of Hippo · ca. 399 · Augustine argues that if the soul's evil consent were a substance, the soul could create evil natures and there would be three natures, not Mani's two; so consent is not a substance but exists in a substance.
- Against Secundinus the Manichaean 16Augustine of Hippo · ca. 399 · Augustine argues that what the soul consents to in sin is good in its own kind but loved wrongly, illustrating this with the sun, which the Manichaeans worship, loved so immoderately that a man wrongs his neighbors.
- Against Secundinus the Manichaean 18Augustine of Hippo · ca. 399 · Augustine argues from Secundinus's own admission that the soul sins by consenting: both the persuader and the one who consents are good natures made evil by sin, so there is no nature of evil.
- Against Secundinus the Manichaean 19Augustine of Hippo · ca. 399 · Augustine asks where the soul's capacity to be corrupted came from before any contact with evil; if it is God's substance, God would be changeable, so evil must be the free will of a creature made from nothing.
- Against Secundinus the Manichaean 20Augustine of Hippo · ca. 399 · Augustine attacks the Manichaean myth of God's war with darkness: either God could be harmed and is corruptible, or he fought needlessly and handed his own substance over to sin, while even the captive Daniel kept his integrity.
- Against Secundinus the Manichaean 21Augustine of Hippo · ca. 399 · Augustine answers Secundinus's ridicule of Hosea's marriage and of Genesis on marriage and procreation, attributing it to the Manichaean belief that conception imprisons divine light, and affirms that bodily goods too come from God.
- Against Secundinus the Manichaean 22Augustine of Hippo · ca. 399 · Augustine answers Secundinus's mockery of “kill and eat” and of Sarah's barrenness, charging that Manichaean hostility to childbearing fulfills 1 Tim 4:3, and explains the patriarchs' marriages as serving the coming of Christ in the flesh.
- Against Secundinus the Manichaean 23Augustine of Hippo · ca. 399 · Augustine answers Secundinus's ridicule of Abraham's oath, Noah's ark, Jacob's wrestling, and Abraham's deception about Sarah, reading each as prophetic and contrasting it with the Manichaean god captured and torn by darkness.
- Against Secundinus the Manichaean 24Augustine of Hippo · ca. 399 · Augustine answers Secundinus's question about his conversion: the very fact that his soul changed proves it is not God's nature, and the devil is a fallen creature, not an evil principle.
- Against Secundinus the Manichaean 25Augustine of Hippo · ca. 399 · Augustine answers Secundinus's claim that Christ was only spiritual: it contradicts his hope in Mani, who had flesh, and makes Christ a deceiver in showing his wounds to Thomas, whereas Augustine prefers to believe Mani the liar.
- Against Secundinus the Manichaean 26Augustine of Hippo · ca. 399 · Augustine urges Secundinus not to take pride in the Manichaeans' small numbers, to cast away their scriptures as poison as Paul counted his Jewish privileges loss, and to turn to the unchangeable God who alone can make darkness light.
- On the Nature of the Good 2Augustine of Hippo · ca. 399 · Augustine addresses those who, troubled by evil and mortality, posit a second nature not made by God, and starts from their own admission that every good is from God.
- On the Nature of the Good 12Augustine of Hippo · ca. 399 · Those who posit another nature would avoid their blasphemies if they held to their own admission that all goods, great and small, come only from God.
- On the Nature of the Good 17Augustine of Hippo · ca. 399 · No nature is evil as nature; evil is the diminishing of good, and if all good were removed no nature, including the Manichaean one, would remain.
- On the Nature of the Good 18Augustine of Hippo · ca. 399 · Formless matter (hyle) is not evil, since its capacity for form is a good and it too comes from God; Mani's hyle, a former of bodies, amounts to a second god.
- On the Nature of the Good 41Augustine of Hippo · ca. 399 · The Manichaeans' two natures put many goods in their highest evil (the princes of darkness have life, memory, beauty, order) and many evils in God's own nature, which Christ must heal and free.
- On the Nature of the Good 42Augustine of Hippo · ca. 399 · Augustine argues that Mani's teaching that divine souls are bound for ever in the globe of darkness makes God condemn part of himself, and he quotes the Fundamental Epistle to show its contradictions.
- On the Nature of the Good 43Augustine of Hippo · ca. 399 · Augustine argues that on Manichaean premises God's nature already contained great evils before any mixture, necessity, a cruel will, ignorance, or misery.
- On the Nature of the Good 44Augustine of Hippo · ca. 399 · Augustine reports the Manichaean teaching that the divine substance is bound in all things and freed partly by the seduction of the powers of darkness, quoting at length from Mani's Treasury.
- On the Nature of the Good 45Augustine of Hippo · ca. 399 · The Manichaean elect claim to free the divine substance by eating; since they say it is bound also in seed, their own premises lead to the obscene practice alleged against them.
- On the Nature of the Good 46Augustine of Hippo · ca. 399 · Augustine quotes Mani's Fundamental Epistle on the making of Adam: the prince of darkness gathers light by making his companions couple, devours their offspring, and begets the first man.
- On the Nature of the Good 47Augustine of Hippo · ca. 399 · Augustine argues that Manichaean doctrine logically requires an obscene ritual that some are reported to have confessed in court, and calls on Manichaeans either to renounce Mani or to admit what his books imply.
- On the Trinity 2.8Augustine of Hippo · ca. 399–419 · Augustine dismisses those who think the Son, as Word and Wisdom, is changeable and visible, noting that even the created soul is invisible and that texts on the 'invisible, only God' refer to the whole Trinity.
- On the Trinity 2.9Augustine of Hippo · ca. 399–419 · Augustine reports the view that the Son was visible and changeable, and so 'mortal', even before the incarnation, rejects it, and sets the question whether the theophanies were of God without distinction, of one person, or of each person in turn.
- On the Trinity 4.21Augustine of Hippo · ca. 399–419 · Augustine explains that the inseparable Trinity is shown separably through visible creatures, as memory, understanding and will together produce each of their names; he restates that pre-incarnation theophanies were done through angels, that the Word became man with a human body and rational soul, and that being sent implies no inequality, closing Book 4.
- On the Trinity 5.3Augustine of Hippo · ca. 399–419 · Augustine states the Arian argument that “unbegotten” and “begotten” name different substances, and answers it from John 10:30 and Phil 2:6.
- On the Trinity 5.6Augustine of Hippo · ca. 399–419 · Augustine answers the objection that “unbegotten” is said absolutely: the Son is equal to the Father only by what is said of him in himself, so they share one substance, and “unbegotten” only denies a relation.
- On the Trinity 5.9Augustine of Hippo · ca. 399–419 · Latin usage says “one essence or substance, three persons,” not “three substances”; “persons” is said not to express the mystery but so as not to be silent.
- On the Trinity 6.1Augustine of Hippo · ca. 399–419 · Augustine examines an anti-Arian argument from 1 Cor 1:24 that seems to imply the Father is wise only by the wisdom he begot.
- On the Trinity 7.4Augustine of Hippo · ca. 399–419 · Augustine explains that “person” (Latin) and “hypostasis/substance” (Greek) are words found by necessity to answer “three what?”, though no specific or general name properly fits the three.
- On the Trinity 15.20Augustine of Hippo · ca. 399–419 · Augustine refutes Eunomius's claim that the Son is a son of God's will rather than of his nature, and sums up: the human mind's memory, understanding, and will are an image, though a very unlike one, of the Trinity.
- Letters 1.3Anastasius I · ca. 400-402 · Anastasius has no wish to know Origen, but the reading of his translated works at Rome showed that he undermined the apostolic faith.
- Letters 1.4Anastasius I · ca. 400-402 · Translating Origen is acceptable only to expose him; if the translator agrees with him, the translation overturns the apostolic faith.
- Letters 1.5Anastasius I · ca. 400-402 · Rome cannot accept Origen's teaching; Anastasius quotes his letter to Venerius and reports the emperors' rescripts against reading Origen.
- Letters 1.6Anastasius I · ca. 400-402 · John should judge Rufinus fairly; Rome regards him as separated from its communion.
- Letters 2.1Anastasius I · ca. 400-402 · Like a shepherd, watchman or ship's master, Theophilus of Alexandria keeps watch to protect the churches from Origen's writings.
- Letters 2.2Anastasius I · ca. 400-402 · Anastasius tells the recipient that Rome, Peter's see, has condemned whatever in Origen is contrary to the faith, citing Gal 1:8.
- Letters 2.3Anastasius I · ca. 400-402 · The letter is carried by the presbyter Eusebius; Origen's blasphemous chapters and their author are condemned.
- On Baptism, against the Donatists 1.1Augustine of Hippo · ca. 400–401 · Augustine announces that he will treat the question of baptism, answering the Donatists and showing that Cyprian’s authority tells against them.
- On Baptism, against the Donatists 1.2Augustine of Hippo · ca. 400–401 · Baptism and the power to give it are kept by those who leave the church, as the Donatists’ own reception of Felicianus and those he baptized in Maximian’s schism shows; so baptism given in schism is real though not profitable.
- On Baptism, against the Donatists 1.3Augustine of Hippo · ca. 400–401 · The Catholic does not forbid schismatics to give or receive baptism as such, only to do so in schism; someone baptized by a schismatic in extreme necessity while keeping Catholic peace in heart is a Catholic, but one who chooses schism knowingly sins gravely.
- On Baptism, against the Donatists 1.4Augustine of Hippo · ca. 400–401 · Augustine argues that anyone who already prefers the Catholic Church should be baptized in it, since only there is baptism both acknowledged and rightly received, and it is a grave sin to prefer the uncertain to the certain.
- On Baptism, against the Donatists 1.5Augustine of Hippo · ca. 400–401 · Baptism outside the church is like a soldier’s mark held by a deserter, real but wrongly held; those who knowingly receive baptism in schism, meaning to come over later, commit a grave evil even for one day.
- On Baptism, against the Donatists 1.6Augustine of Hippo · ca. 400–401 · Augustine answers the claim that one may receive baptism among the Donatists because both sides admit it exists there; even those baptized there in ignorance are wounded by schism, though less gravely.
- On Baptism, against the Donatists 1.7Augustine of Hippo · ca. 400–401 · The Donatists’ condemnation of the Maximianists and later reception of them with those they had baptized in schism settles the question: baptism can be given outside the church and becomes profitable on reconciliation.
- On Baptism, against the Donatists 1.8Augustine of Hippo · ca. 400–401 · With the main Donatist body under Primian the question is settled; Augustine continues the argument for the smaller Donatist splinter groups, each claiming that true baptism exists only with it.
- On Baptism, against the Donatists 1.9Augustine of Hippo · ca. 400–401 · From the gospel Augustine shows that both sayings, “he who is not with me is against me” and “he who is not against you is for you,” are true: the outsider acting in Christ’s name is to be confirmed in what is sound and corrected in his separation.
- On Baptism, against the Donatists 1.10Augustine of Hippo · ca. 400–401 · Like Cornelius, whose real goods needed incorporation into the church, those baptized by schismatics are healed where they were torn and acknowledged where they were sound; schism is a heavier wound than idolatry.
- On Baptism, against the Donatists 1.11Augustine of Hippo · ca. 400–401 · Like a man with one mortal wound, the schismatic must have the wound of schism treated though his other parts, faith or sacrament, are sound; the sound parts are not to be treated again.
- On Baptism, against the Donatists 1.12Augustine of Hippo · ca. 400–401 · Tongues, prophecy, sacraments, faith, almsgiving, and even martyrdom profit nothing without love, which schismatics lack by breaking unity.
- On Baptism, against the Donatists 1.13Augustine of Hippo · ca. 400–401 · Augustine states the Donatist dilemma: does baptism in the party of Donatus beget sons or not?
- On Baptism, against the Donatists 1.14Augustine of Hippo · ca. 400–401 · The one Catholic Church begets wherever its sacraments are kept, even among the separated, as Sarah’s line through handmaids shows; but not all it begets belong to its unity or are saved.
- On Baptism, against the Donatists 1.15Augustine of Hippo · ca. 400–401 · The Donatists’ second dilemma: if sins are forgiven in their baptism, the Holy Spirit and so the church are with them; if not, Catholics should rebaptize those coming from them.
- On Baptism, against the Donatists 1.16Augustine of Hippo · ca. 400–401 · Augustine turns the question back: if sins are not forgiven where there is no love, how is one baptized in schism reborn, and if they are forgiven, how does the schismatic who hates his brother remain in darkness?
- On Baptism, against the Donatists 1.17Augustine of Hippo · ca. 400–401 · Augustine sets out the case of Simon Magus, truly baptized yet told he had no part with the saints, which the Donatists explain by his later sin.
- On Baptism, against the Donatists 1.18Augustine of Hippo · ca. 400–401 · As one who received baptism in pretence is not rebaptized but cleansed by confession, so one baptized in schism is not rebaptized; his baptism begins to profit for forgiveness when he is reconciled to unity.
- On Baptism, against the Donatists 1.19Augustine of Hippo · ca. 400–401 · If sins forgiven in baptism return at once through pretence, like darkness after passing through light, the same may be said of those baptized outside the church with the church’s baptism.
- On Baptism, against the Donatists 1.21Augustine of Hippo · ca. 400–401 · A man baptized in haste while hating his enemy is not rebaptized when he amends; likewise what schismatics share with the church is approved, though it profits them only when they come to unity.
- On Baptism, against the Donatists 1.22Augustine of Hippo · ca. 400–401 · Catholics do not accept “Donatist” baptism, for baptism belongs to God and the church; what is the Donatists’ own is their separation, and what they lack is love.
- On Baptism, against the Donatists 1.23Augustine of Hippo · ca. 400–401 · The church gives birth through baptism both within and outside herself; like Esau and Ishmael, those born who persist in discord are separated, while those who agree with their brothers, like Asher, inherit.
- On Baptism, against the Donatists 1.26Augustine of Hippo · ca. 400–401 · Flesh is flesh and chaff is chaff whether inside or outside, though no one is to be despaired of; the spiritual never truly go outside, even when expelled, for they remain in unity by love.
- On Baptism, against the Donatists 1.27Augustine of Hippo · ca. 400–401 · On baptism one should believe what the universal church holds; differences held in peace until a universal council decided were covered by love.
- On Baptism, against the Donatists 1.28Augustine of Hippo · ca. 400–401 · Cyprian, who with about eighty African bishops held that those baptized outside the church must be baptized again, never broke communion with those who disagreed; his error was covered by his love and purged by his martyrdom, unlike the Donatists, who imitate his error in schism.
- On Baptism, against the Donatists 2.1Augustine of Hippo · ca. 400–401 · Augustine introduces Book 2, on Cyprian’s authority, and excuses any repetition of what he has said elsewhere.
- On Baptism, against the Donatists 2.2Augustine of Hippo · ca. 400–401 · Against the Donatist appeal to Cyprian’s council, Augustine cites Cyprian’s own praise of Peter, who accepted correction from Paul; if Peter could err about circumcision, Cyprian could err about rebaptism, and the universal church outweighs one province.
- On Baptism, against the Donatists 2.3Augustine of Hippo · ca. 400–401 · Augustine quotes Cyprian’s opening speech at the Council of Carthage (256), in which he judges no one and removes no one from communion for thinking differently.
- On Baptism, against the Donatists 2.4Augustine of Hippo · ca. 400–401 · Augustine distinguishes the canonical Scriptures, which cannot be questioned, from the letters of bishops and the decrees of councils, which can be corrected by wiser men, by plenary councils, and by later councils.
- On Baptism, against the Donatists 2.5Augustine of Hippo · ca. 400–401 · Cyprian, who praised Peter’s acceptance of correction, would readily have yielded to a plenary council had one settled the question in his time, and may perhaps have changed his mind; the bond of unity keeps disputes curable.
- On Baptism, against the Donatists 2.6Augustine of Hippo · ca. 400–401 · Cyprian kept unity with those who disagreed, and his martyrdom shows he would accept the truth; to err is human, to separate diabolical, and God reveals the truth to those who walk in the way of peace.
- On Baptism, against the Donatists 2.7Augustine of Hippo · ca. 400–401 · Whichever opinion on baptism is true, Cyprian and his colleagues stayed in communion with those who thought otherwise, so the Donatists’ separation to avoid communion with the wicked is condemned either way.
- On Baptism, against the Donatists 2.8Augustine of Hippo · ca. 400–401 · If communion with the wicked destroyed the church, it was destroyed in Cyprian’s time and Donatus had no church to come from; if not, the Donatists had no reason to separate.
- On Baptism, against the Donatists 2.9Augustine of Hippo · ca. 400–401 · If schismatics received without baptism did not defile Cyprian, unproved traitors could not defile the Donatists; Scripture shows schism punished more severely than idolatry or the burning of a sacred book.
- On Baptism, against the Donatists 2.10Augustine of Hippo · ca. 400–401 · The Donatists answer with Rom 14:4 (“who are you to judge another’s servant?”), though they themselves judge the traitors and the Maximianists, and they press lone Catholics to “become Christians,” which is to teach them to deny that they are Christians.
- On Baptism, against the Donatists 2.11Augustine of Hippo · ca. 400–401 · If schismatics received without rebaptism did not defile Cyprian, nothing can defile the innocent in unity; and the baptism such converts carried began to profit them when they were received by the laying on of hands.
- On Baptism, against the Donatists 2.12Augustine of Hippo · ca. 400–401 · The church’s ancient custom, probably from apostolic tradition, was not to repeat baptism given by heretics; Agrippinus began to corrupt it, and plausible reasons blocked the search for truth.
- On Baptism, against the Donatists 2.13Augustine of Hippo · ca. 400–401 · Cyprian spoke against the custom so as to invite correction while keeping unity; finding no adequate defence of the custom, he rested on the authority of Agrippinus’s earlier council.
- On Baptism, against the Donatists 2.14Augustine of Hippo · ca. 400–401 · Cyprian rested on Agrippinus’s African council, and his own letter to Jubaianus shows that the church’s custom was otherwise; the later universal council outweighs his provincial one.
- On Baptism, against the Donatists 2.15Augustine of Hippo · ca. 400–401 · Since Cyprian was in communion with those who received the baptized without rebaptism, the Donatists must either reject his authority on rebaptism or follow his example of unity; Augustine urges them to repent while God is patient.
- On Baptism, against the Donatists 2.16Augustine of Hippo · ca. 400–401 · The Donatists hate Catholics for telling the truth; to repair the disgrace of their divisions they persecuted the Maximianists through Optatus of Thamugadi and received some back without rebaptism, contradicting their own practice.
- On Baptism, against the Donatists 2.17Augustine of Hippo · ca. 400–401 · Every Donatist answer about the reception of the Maximianists Felicianus and Praetextatus is refuted by their own council and by the proconsular records of their lawsuits.
- On Baptism, against the Donatists 2.18Augustine of Hippo · ca. 400–401 · Augustine urges the Donatists to bring those they rebaptized back to the church, citing Cyprian’s own belief that those admitted without baptism could be pardoned through the bond of unity.
- On Baptism, against the Donatists 2.19Augustine of Hippo · ca. 400–401 · Scripture suggests that lacking baptism is worse than being rebaptized, and the church admits the rebaptized to the altar after penance; as Cyprian hoped for those received without baptism, Catholics hope for pardon for the rebaptized through unity.
- On Baptism, against the Donatists 2.20Augustine of Hippo · ca. 400–401 · In Cyprian’s day the church held either the rebaptized or the unbaptized in unity, and unity saved them; now that the question is settled, the Donatists should return to the church Cyprian never left.
- On Baptism, against the Donatists 3.1Augustine of Hippo · ca. 400–401 · Cyprian’s example of keeping communion with those who received heretics without rebaptism tells for the Catholics, not the Donatists.
- On Baptism, against the Donatists 3.2Augustine of Hippo · ca. 400–401 · Augustine undertakes to answer the arguments of Cyprian and his allies, but even if he could not, he would remain safely in the church in which Cyprian remained with those who disagreed.
- On Baptism, against the Donatists 3.3Augustine of Hippo · ca. 400–401 · Whether or not the church existed while heretics were received without rebaptism, the Donatists are refuted: either they have no origin or no defence for their schism, and they follow neither Cyprian’s example nor his council.
- On Baptism, against the Donatists 3.4Augustine of Hippo · ca. 400–401 · Augustine turns to Cyprian’s council and proposes to examine the letter to Jubaianus, while Cyprian himself guarantees communion to those not yet persuaded.
- On Baptism, against the Donatists 3.7Augustine of Hippo · ca. 400–401 · Cyprian’s own letter shows that the church’s custom had been to admit converts from heresy without baptism.
- On Baptism, against the Donatists 3.13Augustine of Hippo · ca. 400–401 · Augustine grants that baptism among heretics does not profit and is given wrongly, but distinguishes not having a sacrament from having it unlawfully: the men are to be corrected, the sacraments revered.
- On Baptism, against the Donatists 3.15Augustine of Hippo · ca. 400–401 · Against Cyprian’s phrase “profane and adulterous water,” Augustine argues that water over which God’s name is invoked is holy whoever invokes it, as light is not soiled by mud.
- On Baptism, against the Donatists 3.16Augustine of Hippo · ca. 400–401 · That the Novatianists rebaptize is no argument; Catholics do not rebaptize because baptism is Christ’s, not the heretics’, and Cyprian himself received lapsed church members back by penance, not baptism.
- On Baptism, against the Donatists 3.17Augustine of Hippo · ca. 400–401 · Cyprian’s claim that rebaptism went back to Agrippinus shows it was an innovation; if it had been continuous custom, his councils and his colleagues’ appeals to truth over custom would have been unnecessary.
- On Baptism, against the Donatists 3.18Augustine of Hippo · ca. 400–401 · Whether sins are forgiven in heretical baptism and then return, or are not forgiven until reconciliation, the same baptism that works death outside works salvation within, like the fragrance of Christ.
- On Baptism, against the Donatists 3.19Augustine of Hippo · ca. 400–401 · The integrity of the sacrament does not depend on the faith of the recipient: Catholics baptized with defective beliefs, like the carnal Corinthians or a catechumen misled by a heretical book, are corrected, not rebaptized.
- On Baptism, against the Donatists 3.20Augustine of Hippo · ca. 400–401 · If Marcion baptized in the name of the Trinity, the sacrament was entire though his faith was not; the same holds for all with defective beliefs. Jeremiah’s “lying water” means a faithless people, not heretical baptism.
- On Baptism, against the Donatists 3.21Augustine of Hippo · ca. 400–401 · The Holy Spirit is received only in the Catholic Church in the sense of the love poured out by the Spirit, which schismatics lack; the sacrament can exist outside, but love only in unity. The laying on of hands, being prayer, can be repeated.
- On Baptism, against the Donatists 3.22Augustine of Hippo · ca. 400–401 · If only the pure “dove,” the unity of the good, baptizes, how could the greedy bishops Cyprian deplored baptize? Their baptism availed through the prayers of the saints for those in unity; outside unity the sacrament is entire but does not bring forgiveness.
- On Baptism, against the Donatists 3.23Augustine of Hippo · ca. 400–401 · The power to forgive and retain sins given in John 20 belongs to the church’s unity, the dove; greedy bishops baptized but did not forgive sins, which are forgiven to those at peace with the dove, whether baptized inside or outside.
- On Baptism, against the Donatists 3.24Augustine of Hippo · ca. 400–401 · Augustine agrees that usurpers like Dathan and Abiram and the sons of Aaron were punished, and that such crimes are punished unless corrected.
- On Baptism, against the Donatists 3.25Augustine of Hippo · ca. 400–401 · Augustine rejects the weak argument from Philip’s converts but holds that what heretics have from the church is God’s, as God in Hosea recognizes his own gifts in the hands of the unfaithful wife.
- On Baptism, against the Donatists 3.26Augustine of Hippo · ca. 400–401 · True Christians are those who keep Christ’s command of love, as Cyprian did; those without love, inside or outside, are false Christians, like the vessels for dishonour in the great house of 2 Tim 2.
- On Baptism, against the Donatists 3.27Augustine of Hippo · ca. 400–401 · Like the unfaithful wife of Hosea and Ezekiel, who adorned her harlotry with her husband’s gifts, heretics hold the sacraments and Scriptures, which remain God’s; the fornication is to be corrected, the gifts recognized.
- On Baptism, against the Donatists 3.28Augustine of Hippo · ca. 400–401 · The church’s custom has been to approve what is divine and entire among heretics and correct what is their own; the rest of the letter to Jubaianus is left for the next book.
- On Baptism, against the Donatists 4.1Augustine of Hippo · ca. 400–401 · As the rivers of paradise flow outside it while its happiness stays within, so the church’s baptism can exist outside the church, but the blessed life is found only within.
- On Baptism, against the Donatists 4.2Augustine of Hippo · ca. 400–401 · What heretics have from the church is not theirs and does not save them outside unity; baptism, like the church, cannot be corrupted, though the greedy within the church also baptize and are baptized.
- On Baptism, against the Donatists 4.4Augustine of Hippo · ca. 400–401 · Wicked members within the church, like those Cyprian describes, are not members of the spotless dove, yet their baptism is not repeated when they convert; so too with those openly outside, some of whom may yet become members.
- On Baptism, against the Donatists 4.5Augustine of Hippo · ca. 400–401 · If heretics cannot forgive sins, neither can wicked ministers within the church; baptism is Christ’s in both and profits neither until they are corrected.
- On Baptism, against the Donatists 4.6Augustine of Hippo · ca. 400–401 · Neither the heretic nor the greedy Catholic becomes a temple of God, since greed is idolatry; yet neither is unbaptized, for the sacrament consecrated by the gospel words remains holy.
- On Baptism, against the Donatists 4.7Augustine of Hippo · ca. 400–401 · Augustine agrees that truth outranks custom and knowing sin outranks ignorant sin, but asks why the baptism of an ignorant heretic is rejected while that of a knowingly greedy Catholic, an idolater by Paul’s and Cyprian’s own reckoning, is accepted.
- On Baptism, against the Donatists 4.8Augustine of Hippo · ca. 400–401 · Cyprian’s denial that the apostles handed down the custom shows that others in his day claimed they had; the custom was strong and Agrippinus’s council a recent innovation, and seeing what Cyprian did not see does not make anyone his superior.
- On Baptism, against the Donatists 4.9Augustine of Hippo · ca. 400–401 · Scripture records neither the admission nor the rebaptism of converts from heretics; the custom, of untraceable origin, is rightly held apostolic, and now has the backing of a plenary council and of truth.
- On Baptism, against the Donatists 4.10Augustine of Hippo · ca. 400–401 · Cyprian rightly says Phil 1:18 concerns envious preachers within the church, not heretics; but if those within can have the devil’s envy, those outside can have Christ’s baptism, and the envious, lacking peace, were not truly in unity.
- On Baptism, against the Donatists 4.11Augustine of Hippo · ca. 400–401 · Cyprian’s treatise on jealousy and envy shows how great an evil envy is; free of it himself, he kept communion with those who differed on baptism, as his council speech and the end of his letter to Jubaianus show.
- On Baptism, against the Donatists 4.12Augustine of Hippo · ca. 400–401 · Cyprian bore with plainly wicked, greedy fellow bishops as well as with good colleagues who differed, for the sake of unity, as Paul bore with the envious.
- On Baptism, against the Donatists 4.13Augustine of Hippo · ca. 400–401 · The devil has his tares within the church, so Christ may have his sacraments outside; like rain falling on wheat and tares alike, the sacrament is heavenly whoever receives it.
- On Baptism, against the Donatists 4.14Augustine of Hippo · ca. 400–401 · Whether the wicked within convert more easily has no bearing on rebaptism; converts from outside sometimes surpass the wicked within, and there is wheat outside and tares within.
- On Baptism, against the Donatists 4.15Augustine of Hippo · ca. 400–401 · Division is the surest sign of lost love, but many who have lost love stay inside only for worldly advantage.
- On Baptism, against the Donatists 4.16Augustine of Hippo · ca. 400–401 · Since the wicked within, on the devil’s side, still give and receive holy baptism, what matters is not who gives or receives but what is given; some act against the church within, while some outside act in Christ’s name.
- On Baptism, against the Donatists 4.17Augustine of Hippo · ca. 400–401 · Some teach error with love, like Peter and Cyprian, and some teach truth without love, like the Pharisees; men’s perversity is to be corrected, but the sacraments, which are Christ’s, are recognized wherever found.
- On Baptism, against the Donatists 4.18Augustine of Hippo · ca. 400–401 · Cyprian argues that the apostles curse heretics, whose word creeps like a cancer; but Cyprian’s own letter to Antonianus places such men, the vessels for dishonour of 2 Tim 2, within the great house of the church, and their cancer did not violate baptism.
- On Baptism, against the Donatists 4.19Augustine of Hippo · ca. 400–401 · Unrighteousness and darkness exist inside the church too, as Cyprian admits of Paul’s envious rivals; that such men baptize within shows that the sacrament’s holiness cannot be polluted.
- On Baptism, against the Donatists 4.20Augustine of Hippo · ca. 400–401 · Enemies of God and antichrists exist within the church too and still perform sacred acts; Cyprian’s statement about adversaries applies to both, and the Lord will separate the chaff at the end.
- On Baptism, against the Donatists 4.21Augustine of Hippo · ca. 400–401 · No one is to be despaired of while God’s patience calls to repentance; the grace of salvation is not obtained by many even within, and Cyprian’s own warning about what is done “in Christ’s name” applies to the greedy bishops within.
- On Baptism, against the Donatists 4.22Augustine of Hippo · ca. 400–401 · Against Cyprian’s argument that blasphemers of the Father cannot baptize in Christ, Augustine notes that many baptized within, including those baptized as infants, held false ideas of God; error is corrected, but the true sacrament is not repeated.
- On Baptism, against the Donatists 4.23Augustine of Hippo · ca. 400–401 · Of two men holding the same error, the one baptized outside is worse because of division, unless the other stays inside for worldly gain; in neither is the sacrament repeated, for it is God’s gift.
- On Baptism, against the Donatists 4.24Augustine of Hippo · ca. 400–401 · Augustine agrees with Cyprian that martyrdom outside the church does not profit, because love is lacking, but the same is true of the loveless within, who still give true baptism; baptism, like the gospel, can be common to Catholics and heretics.
- On Baptism, against the Donatists 4.25Augustine of Hippo · ca. 400–401 · Paul lists heresy among many works of the flesh that exclude from God’s kingdom; a morally upright heretic is excluded, but so is a Catholic guilty of the other vices.
- On Baptism, against the Donatists 4.26Augustine of Hippo · ca. 400–401 · Each of the vices Paul lists, not only heresy, excludes from the kingdom; punishments differ in degree, but all excluded go to the left hand and the eternal fire.
- On Baptism, against the Donatists 4.27Augustine of Hippo · ca. 400–401 · Augustine will not judge whether a wicked Catholic is worse than a morally upright heretic; vices cluster, but the sacrament is God’s and is the same, and good, in both, as light is the same in good and bad eyes.
- On Baptism, against the Donatists 4.28Augustine of Hippo · ca. 400–401 · A good catechumen may be better than a wicked baptized man, as Cornelius was better than Simon, without slighting baptism; baptism and true conversion are both needed for the kingdom, and baptism received outside is not to be disapproved.
- On Baptism, against the Donatists 4.32Augustine of Hippo · ca. 400–401 · Sacrament and conversion of heart are distinct but both needed; either may be lacking without guilt through necessity, but not through contempt. Heretics are corrected without violating the sacrament they have.
- On Baptism, against the Donatists 5.1Augustine of Hippo · ca. 400–401 · Cyprian’s own testimony that converts from heresy had formerly been admitted without baptism proves that communion with the wicked does not destroy the church, so the Donatists had no cause for schism.
- On Baptism, against the Donatists 5.2Augustine of Hippo · ca. 400–401 · Cyprian trusted that the love of unity could cover the error of admitting people without baptism; equally it covered the error of those who rebaptized while staying in unity, but the Donatists, outside unity, have no such remedy.
- On Baptism, against the Donatists 5.3Augustine of Hippo · ca. 400–401 · Catholics are not resisting plain truth but contending for it or still seeking it; either way, as Cyprian trusted for those admitted without baptism, unity covers error, while the Donatists, having separated without cause, have lost all room for pardon.
- On Baptism, against the Donatists 5.4Augustine of Hippo · ca. 400–401 · Whichever view of baptism is true, those who held either while keeping unity could be saved, but the Donatists, who left unity without cause, cannot be saved while in schism.
- On Baptism, against the Donatists 5.5Augustine of Hippo · ca. 400–401 · Even converts who think they lack baptism should not be rebaptized but taught that their baptism, unharmed by their error, now begins to profit them.
- On Baptism, against the Donatists 5.6Augustine of Hippo · ca. 400–401 · Rebaptism is so widely detested, by a hidden divine inspiration, that even Donatist laity dislike it and the Donatists accepted the Maximianists’ baptism rather than rebaptize their people.
- On Baptism, against the Donatists 5.7Augustine of Hippo · ca. 400–401 · The Donatists accepted the Maximianists’ baptism because mass rebaptism would have provoked horror; against Cyprian’s claim that rebaptism draws heretics, Augustine notes the general, God-given horror at it.
- On Baptism, against the Donatists 5.8Augustine of Hippo · ca. 400–401 · Cyprian warned against counting heretics’ baptism “just and lawful”; Augustine distinguishes having a lawful baptism from having it lawfully, which heretics and wicked Catholics alike do not.
- On Baptism, against the Donatists 5.9Augustine of Hippo · ca. 400–401 · Like the law, baptism is good if used lawfully; misuse does not make it evil or void, as the eucharist received unworthily by Judas or the Corinthians remained the Lord’s body; heretics should seek in the church the love they lack.
- On Baptism, against the Donatists 5.16Augustine of Hippo · ca. 400–401 · Apostles speak of “my gospel” but never “my baptism,” since no one is more or less baptized; if baptism after John but not after heretics is a marvel, so is baptism after John but not after the envious, who were within the church.
- On Baptism, against the Donatists 5.17Augustine of Hippo · ca. 400–401 · Since John’s baptism was not Christ’s, baptism after John proves nothing about baptism after heretics, who can have Christ’s baptism with the devil’s perversity.
- On Baptism, against the Donatists 5.18Augustine of Hippo · ca. 400–401 · The argument “all the more after a heretic” would equally require rebaptism after a drunkard; the only answer is that John’s converts lacked Christ’s baptism, while those who have it keep it whatever their perversity.
- On Baptism, against the Donatists 5.19Augustine of Hippo · ca. 400–401 · A heretic does not gain the right to baptism by baptizing first; he gives Christ’s baptism without right, as those within who renounce the world only in words receive it without right but truly.
- On Baptism, against the Donatists 5.20Augustine of Hippo · ca. 400–401 · Against Cyprian’s claim that baptism and the church cannot be separated, Augustine notes that baptism remains in the baptized even in apostasy, and the baptized can leave the church, so baptism can be outside it.
- On Baptism, against the Donatists 5.21Augustine of Hippo · ca. 400–401 · The heretic does not “seize” baptism first, for he took it from the church; the true first place, the birthright, lies in holy living, which the wicked within the church lack though they give and have baptism.
- On Baptism, against the Donatists 5.22Augustine of Hippo · ca. 400–401 · Augustine quotes with delight the peaceable close of Cyprian’s letter to Jubaianus, which leaves each bishop free and keeps concord with those who differ.
- On Baptism, against the Donatists 5.23Augustine of Hippo · ca. 400–401 · Augustine praises Cyprian’s love of unity, which let him differ without schism; Cyprian now sees the truth in heaven, and Augustine sets against his opinion not his own but that of the Catholic Church, admitting that his own writings, unlike the apostles’, are not free from error.
- On Baptism, against the Donatists 5.24Augustine of Hippo · ca. 400–401 · Cyprian shows that many dead in sin within the church baptize and are baptized, yet Christ’s living baptism is in them; so too the dead outside have a living baptism that will profit them if they turn to peace.
- On Baptism, against the Donatists 5.25Augustine of Hippo · ca. 400–401 · Against Cyprian’s claim that the old custom applied only to those first baptized in the church, Augustine notes that every heresy could baptize from its first day, so the old custom must have covered those baptized outside.
- On Baptism, against the Donatists 5.26Augustine of Hippo · ca. 400–401 · Against Cyprian’s distinction between the straying sheep and the stranger who must be baptized to become a sheep, Augustine notes that insincere Catholics are not sheep either, yet are not rebaptized when they convert; and the wicked within baptize though “nothing is common to falsehood and truth.”
- On Baptism, against the Donatists 5.27Augustine of Hippo · ca. 400–401 · Since envious murderers in John’s sense baptized within the church, Cyprian’s question how the unclean can sanctify water or bless oil is answered: God is present to his sacraments whoever ministers them.
- On Baptism, against the Donatists 5.28Augustine of Hippo · ca. 400–401 · The baptismal question about the church does not void heretical baptism any more than an insincere Catholic’s false answer voids his; and since murderers within the church validly baptize, consecrate oil, and celebrate the eucharist, God, not the minister, gives the Spirit.
- On Baptism, against the Donatists 5.29Augustine of Hippo · ca. 400–401 · The arguments of Cyprian’s council against heretical baptism apply equally to murderers, that is, haters of their brothers, within the church, who still baptize validly; God gives the sacrament through the wicked but grace only through himself and his saints.
- On Baptism, against the Donatists 5.30Augustine of Hippo · ca. 400–401 · Heretics, like the envious within, can give baptism but not forgiveness; Cyprian’s letters to Quintus and the synodal letter to Saturninus and others cannot be set against the whole Catholic Church, from which their authors never separated.
- On Baptism, against the Donatists 5.31Augustine of Hippo · ca. 400–401 · Cyprian’s letter to Pompeius shows that Stephen of Rome opposed him; the custom Stephen upheld, though not written, is rightly believed to come from apostolic tradition.
- On Baptism, against the Donatists 5.32Augustine of Hippo · ca. 400–401 · If heretics are self-condemned (Titus 3:11), so are the greedy bishops in Cyprian’s communion who preached against robbery while robbing.
- On Baptism, against the Donatists 5.33Augustine of Hippo · ca. 400–401 · Answering Cyprian’s letter to Pompeius, Augustine denies any Scripture forbids receiving those baptized by heretics, and that baptism is inseparable from church and Spirit: it remains even where the Spirit withdraws; hands are laid on converts for the bond of love.
- On Baptism, against the Donatists 5.34Augustine of Hippo · ca. 400–401 · Putting on Christ may mean receiving the sacrament, common to good and bad, or holiness of life, proper to the good; either heretics have the Spirit to their ruin, like Saul, or baptism can exist without the Spirit, as in the greedy.
- On Baptism, against the Donatists 5.35Augustine of Hippo · ca. 400–401 · If heresy cannot beget God’s sons because it is not Christ’s spotless bride, neither can the wicked within; the question of spiritual birth arises for insincere Catholics too, who are nevertheless baptized.
- On Baptism, against the Donatists 5.36Augustine of Hippo · ca. 400–401 · Augustine passes over Cyprian’s heated words against Stephen; Stephen would have excommunicated innovators, but Cyprian kept unity, and the peace of Christ prevented schism; the rebaptizers, not Catholics, have split into fragments.
- On Baptism, against the Donatists 5.37Augustine of Hippo · ca. 400–401 · Cyprian’s ideal of the teachable bishop permits learning from the later church; going back to apostolic tradition, as he urges, shows that some in Corinth had one baptism without one hope, so heretics can have one baptism without one church.
- On Baptism, against the Donatists 5.38Augustine of Hippo · ca. 400–401 · The “garden enclosed” of the Song is the fixed number of the predestined righteous, some of whom are now outside the church or even pagans, while many inside are thorns; their own gifts are love and eternal life, but the sacraments are shared with the wicked.
- On Baptism, against the Donatists 5.39Augustine of Hippo · ca. 400–401 · The ark of Noah, Cyprian’s figure of the one church, shows that those admitted with heretical baptism were saved through water in it, while wicked Catholics drown in the same water; within and outside are matters of the heart, and the same baptism saves or destroys.
- On Baptism, against the Donatists 6.1Augustine of Hippo · ca. 400–401 · Cyprian and others failed to distinguish the sacrament from its effect; the wicked within the church, who have and give baptism without forgiveness, made it clear that the Lord’s mark on a stray sheep is to be recognized, not repeated.
- On Baptism, against the Donatists 6.2Augustine of Hippo · ca. 400–401 · As the spiritual can err and the carnal can hold good things from elsewhere, so the Donatists imitate Cyprian’s error without his love, and do not even equal his “prunings.”
- On Baptism, against the Donatists 6.3Augustine of Hippo · ca. 400–401 · Even good Catholics who hold the right view on baptism are not Cyprian’s equals, as no one today is Peter’s equal though no one now judaizes; Augustine honours Cyprian while saying, with the universal church, that he erred.
- On Baptism, against the Donatists 6.5Augustine of Hippo · ca. 400–401 · The wicked who have baptism, though they appear within, do not belong to the holy church, the spotless dove and enclosed garden, which consists of the good who have the Spirit and love.
- On Baptism, against the Donatists 6.7Augustine of Hippo · ca. 400–401 · Baptism given by a separated man can profit a recipient who is not separated in heart, as in emergencies; received in separation it harms, but on reconciliation the same baptism brings forgiveness.
- On Baptism, against the Donatists 6.8Augustine of Hippo · ca. 400–401 · The many bishops who agreed with Cyprian only show his love of unity the more, since he kept communion not for lack of supporters; Augustine will nevertheless go through each bishop’s opinion for the slower readers.
- On Baptism, against the Donatists 6.9Augustine of Hippo · ca. 400–401 · Augustine quotes again Cyprian’s opening speech to the Council of Carthage of 256.
- On Baptism, against the Donatists 6.10Augustine of Hippo · ca. 400–401 · Having answered Cyprian’s letters, Augustine turns to the individual opinions of the council, using the freedom Cyprian granted, as his letters to Jubaianus and Magnus show, and keeping unity with those bishops.
- On Baptism, against the Donatists 6.11Augustine of Hippo · ca. 400–401 · The opinion of Caecilius of Biltha: there is one baptism, in the church alone, and heretics, who are liars, demoniacs, and antichrists, cannot give it.
- On Baptism, against the Donatists 6.12Augustine of Hippo · ca. 400–401 · Every charge Caecilius brings against heretics applies to wicked members within the church, who still baptize; his complaint shows that other bishops held the older custom, and he may not separate from them, by Cyprian’s own rule.
- On Baptism, against the Donatists 6.14Augustine of Hippo · ca. 400–401 · Against the bishop of Misgirpa, Augustine notes that baptism is not given again to returning schismatics, so it exists outside; he agrees that it has no saving effect there until they come to Catholic peace.
- On Baptism, against the Donatists 6.15Augustine of Hippo · ca. 400–401 · Against Polycarp of Hadrumetum: if heretical baptism is the heretics’, the baptism of greedy and murderous ministers within is theirs; since it is not, baptism anywhere is Christ’s.
- On Baptism, against the Donatists 6.17Augustine of Hippo · ca. 400–401 · Novatus of Thamugadi stated his practice but gave no argument from Scripture or decree.
- On Baptism, against the Donatists 6.19Augustine of Hippo · ca. 400–401 · Nemesianus’s texts on trusting falsehoods and drinking from a foreign spring apply to all who live wickedly, not only heretics; John 3:5 does not mean all baptized enter the kingdom (Simon Magus did not); and Paul condemns the works of the flesh within the church too, yet those who do them baptize.
- On Baptism, against the Donatists 6.20Augustine of Hippo · ca. 400–401 · The opinion of Januarius of Lambaesis: all heretics are to be baptized on the authority of Scripture.
- On Baptism, against the Donatists 6.21Augustine of Hippo · ca. 400–401 · Against Januarius: a council of the whole world decreed on Scripture’s authority that Christ’s baptism among heretics is not to be rejected.
- On Baptism, against the Donatists 6.23Augustine of Hippo · ca. 400–401 · Against Lucius of Castra Galbae: those thrown out like tasteless salt are useless, but their baptism is not nothing; robbers and murderers within the church are also “opponents of the law” needing cleansing, yet are not rebaptized when corrected.
- On Baptism, against the Donatists 6.24Augustine of Hippo · ca. 400–401 · The opinion of Crescens of Cirta: heretics and schismatics must be exorcized and baptized, except those first baptized in the Catholic Church, who are reconciled by the laying on of hands.
- On Baptism, against the Donatists 6.25Augustine of Hippo · ca. 400–401 · Crescens’s exception for those first baptized in the church implies that baptism is kept outside and so can be given outside; the letter to Stephen he mentions has nothing on heretical baptism.
- On Baptism, against the Donatists 6.26Augustine of Hippo · ca. 400–401 · The opinion of Nicomedes of Segermes: heretics must be baptized because there is no remission of sins among sinners outside.
- On Baptism, against the Donatists 6.27Augustine of Hippo · ca. 400–401 · Against Nicomedes: sinners within the church do not forgive sins either, yet those they baptize are not rebaptized.
- On Baptism, against the Donatists 6.28Augustine of Hippo · ca. 400–401 · The opinion of Monnulus of Girba: heretics have neither Father, Son, nor Spirit, and so must be born again in the church’s baptism.
- On Baptism, against the Donatists 6.29Augustine of Hippo · ca. 400–401 · Against Monnulus: all baptized with the gospel words have the Trinity in the sacrament, but not in heart and life, which even the wicked within lack.
- On Baptism, against the Donatists 6.30Augustine of Hippo · ca. 400–401 · The opinion of Secundinus of Cedias: enemies of Christ and antichrists cannot give saving baptism, so those fleeing heretics must be baptized by the friends of God.
- On Baptism, against the Donatists 6.31Augustine of Hippo · ca. 400–401 · Against Secundinus: all the wicked, inside or outside, are adversaries of Christ; if baptism must be given by friends of God, those baptized by the wicked within would need rebaptism.
- On Baptism, against the Donatists 6.32Augustine of Hippo · ca. 400–401 · The opinion of Felix of Bagai: a heretic baptizing a heretic, like the blind leading the blind, falls with him into death.
- On Baptism, against the Donatists 6.33Augustine of Hippo · ca. 400–401 · Against Felix of Bagai: the Corinthians who denied the resurrection were spiritually dead yet baptized, and the greedy around Cyprian were “dead,” yet their baptism was not violated nor did they harm him in unity.
- On Baptism, against the Donatists 6.34Augustine of Hippo · ca. 400–401 · The opinion of Pollianus of Milevis: a heretic should be baptized in the church.
- On Baptism, against the Donatists 6.35Augustine of Hippo · ca. 400–401 · Augustine answers Pollianus just as briefly: Christ’s baptism should not be rejected in Christ’s church.
- On Baptism, against the Donatists 6.36Augustine of Hippo · ca. 400–401 · The opinion of Theogenes of Hippo Regius: we believe in the one baptism which is in the holy church.
- On Baptism, against the Donatists 6.37Augustine of Hippo · ca. 400–401 · Theogenes’ opinion is acceptable as worded, since it does not say baptism is in the church “alone”; like the Euphrates, which is in paradise but also flows outside it, baptism is in the church without being only there.
- On Baptism, against the Donatists 6.38Augustine of Hippo · ca. 400–401 · The opinion of Dativus of Vada: as far as possible, no communion with a heretic not baptized in the church.
- On Baptism, against the Donatists 6.39Augustine of Hippo · ca. 400–401 · Against Dativus: a man baptized while hating his brother lacks forgiveness yet is not rebaptized; and Dativus’s “as far as it lies with us” shows that he stayed in communion with those who received heretics, for the sake of unity.
- On Baptism, against the Donatists 6.40Augustine of Hippo · ca. 400–401 · The opinion of Successus of Abbir Germaniciana: if heretics cannot give the Spirit, they cannot baptize.
- On Baptism, against the Donatists 6.41Augustine of Hippo · ca. 400–401 · Augustine turns Successus’s argument on murderers, that is, haters of their brothers within the church, who baptized in Cyprian’s day without their baptism being repeated.
- On Baptism, against the Donatists 6.42Augustine of Hippo · ca. 400–401 · The opinion of Fortunatus of Thuccabori: Christ gave the power of baptizing to bishops of the church built on Peter, not to heretics.
- On Baptism, against the Donatists 6.43Augustine of Hippo · ca. 400–401 · Fortunatus’s argument could equally exclude the wicked within, who build on sand, yet they baptize; being outside does not change what is given, and if baptism could not be given outside it could not be kept outside either.
- On Baptism, against the Donatists 6.44Augustine of Hippo · ca. 400–401 · The church is on the rock; those who hear Christ’s words without doing them build on sand and are outside the church, though they seem within, yet they baptize and are baptized.
- On Baptism, against the Donatists 6.45Augustine of Hippo · ca. 400–401 · No one fulfils every word of the Sermon on the Mount, but the sermon itself provides the remedy of forgiving others; those without love, like the envious within, build on sand and are outside the church.
- On Baptism, against the Donatists 6.46Augustine of Hippo · ca. 400–401 · The opinion of Sedatus of Thuburbo: water infected by heretical speech heaps up sins, and those dipped in it must receive the church’s baptism.
- On Baptism, against the Donatists 6.47Augustine of Hippo · ca. 400–401 · Faulty prayers over the water, common even among Catholics, do not void baptism, because the gospel words consecrate it and God sanctifies his own sacrament; Christ’s baptism with the gospel words is the same everywhere.
- On Baptism, against the Donatists 6.48Augustine of Hippo · ca. 400–401 · Sedatus’s “peaceable strength” echoes Cyprian’s refusal to excommunicate; both sides bore with each other rather than break unity, like the true mother before Solomon.
- On Baptism, against the Donatists 6.49Augustine of Hippo · ca. 400–401 · The opinion of Privatianus of Sufetula: heresy is not from God and cannot have or give God’s grace.
- On Baptism, against the Donatists 6.50Augustine of Hippo · ca. 400–401 · Privatianus’s argument would equally deny baptism to the malicious and envious within, who do baptize; baptism is Christ’s, heresy and envy the devil’s.
- On Baptism, against the Donatists 6.51Augustine of Hippo · ca. 400–401 · The opinion of Privatus of Sufes: to approve heretics’ baptism is to hold communion with heretics.
- On Baptism, against the Donatists 6.52Augustine of Hippo · ca. 400–401 · Approving Christ’s baptism in heretics is not approving the heretics’ baptism, any more than approving it in the wicked within is communion with their wickedness.
- On Baptism, against the Donatists 6.53Augustine of Hippo · ca. 400–401 · The opinion of Hortensianus of Lares: the one baptism is the church’s, and Christ’s adversaries cannot baptize in his name.
- On Baptism, against the Donatists 6.54Augustine of Hippo · ca. 400–401 · The baptism that belongs to the church is to be called back wherever found; Christ calls all the wicked his adversaries, yet when they baptize, Christ baptizes.
- On Baptism, against the Donatists 6.55Augustine of Hippo · ca. 400–401 · The opinion of Cassius of Macomades: there cannot be two baptisms, so heretics are to be baptized, except former church members, who are restored by the laying on of hands.
- On Baptism, against the Donatists 6.56Augustine of Hippo · ca. 400–401 · Cassius’s words, adapted, apply to the wicked within, who are already baptized and need only correction; his exception for former members undercuts his case, for if they kept baptism, what they gave must be recognized.
- On Baptism, against the Donatists 6.57Augustine of Hippo · ca. 400–401 · The opinion of Januarius of Vicus Caesaris: claiming baptism for the church alone, we baptize those the church has not baptized.
- On Baptism, against the Donatists 6.58Augustine of Hippo · ca. 400–401 · If only the church, the rock, baptizes, those baptized by the wicked within, who are off the rock, would need rebaptism; since they do not, heretics’ baptism must be recognized too.
- On Baptism, against the Donatists 6.59Augustine of Hippo · ca. 400–401 · The opinion of Secundinus of Carpi: heretics, not being in the church, must become Christians; the Spirit cannot come on them by laying on of hands alone.
- On Baptism, against the Donatists 6.60Augustine of Hippo · ca. 400–401 · Secundinus’s argument applies to the wicked within, “strange sons” in the sense of Ps 144, whom Cyprian describes in his own church; they have and give baptism, so it can exist in strange sons.
- On Baptism, against the Donatists 6.61Augustine of Hippo · ca. 400–401 · The opinion of Victoricus of Thabraca: if heretics can baptize and forgive, why call them heretics?
- On Baptism, against the Donatists 6.62Augustine of Hippo · ca. 400–401 · Victoricus’s question would apply to the wicked within too; the baptism is not theirs, and having the sacrament does not guarantee forgiveness without true conversion.
- On Baptism, against the Donatists 6.63Augustine of Hippo · ca. 400–401 · The opinion of Felix of Uthina: heretics coming to the church must be baptized, so that minds long corrupted may be cleansed.
- On Baptism, against the Donatists 6.64Augustine of Hippo · ca. 400–401 · Felix’s reason, long corruption, would not apply to short-term heretics and would equally require rebaptizing the wicked within, which is not done.
- On Baptism, against the Donatists 6.65Augustine of Hippo · ca. 400–401 · The opinion of Quietus of Buruc: Sirach’s “baptized by a dead man” refers to heretics, whose converts must receive the church’s life-giving baptism.
- On Baptism, against the Donatists 6.66Augustine of Hippo · ca. 400–401 · If baptism by a “dead man” means by sinners, it applies to all sinners within, yet Christ, the living one, baptizes; heretics come to the church for the eternal life given only through the love of unity, and the one life-giving baptism is in the Catholic Church but not only there.
- On Baptism, against the Donatists 6.67Augustine of Hippo · ca. 400–401 · The opinion of Castus of Sicca: to follow custom against revealed truth is envy toward the brothers or ingratitude toward God.
- On Baptism, against the Donatists 6.68Augustine of Hippo · ca. 400–401 · Castus’s words confirm that receiving heretics without rebaptism was the custom; either it was right, or the wicked do not stain the good in unity, and either way the Donatists are condemned.
- On Baptism, against the Donatists 6.69Augustine of Hippo · ca. 400–401 · The opinion of Eucratius of Thenae: heretics’ baptism, blaspheming the Trinity, must be refuted, and they must be baptized in the church.
- On Baptism, against the Donatists 6.70Augustine of Hippo · ca. 400–401 · Baptism without the Trinitarian name is to be rejected; where the name is present, the gospel words are to be distinguished from heretical error and approved.
- On Baptism, against the Donatists 6.71Augustine of Hippo · ca. 400–401 · The opinion of Libosus of Vaga: Christ is truth, not custom, so the custom of not baptizing heretics must yield.
- On Baptism, against the Donatists 6.72Augustine of Hippo · ca. 400–401 · Libosus admits that the custom was not to rebaptize; whether that custom was right or wrong, the Donatists’ separation is unjustified, and they should come to be healed of schism, not rebaptized.
- On Baptism, against the Donatists 6.73Augustine of Hippo · ca. 400–401 · The opinion of Leucius of Theveste: heretics who tear apart Scripture are to be abhorred, exorcized, and baptized.
- On Baptism, against the Donatists 6.74Augustine of Hippo · ca. 400–401 · Augustine agrees heretics are to be abhorred, but not rebaptized: their invention is abhorred, Christ’s sacrament revered.
- On Baptism, against the Donatists 6.75Augustine of Hippo · ca. 400–401 · The opinion of Eugenius of Ammaedara: heretics are to be baptized.
- On Baptism, against the Donatists 6.76Augustine of Hippo · ca. 400–401 · The church, through a plenary council, has since judged otherwise, and those who then differed remained in unity through love.
- On Baptism, against the Donatists 6.77Augustine of Hippo · ca. 400–401 · The opinion of Felix of Bamaccora: the church’s fountain is private, and neither heretics nor schismatics can receive anything heavenly from those outside.
- On Baptism, against the Donatists 6.78Augustine of Hippo · ca. 400–401 · Like the water of paradise and of the flood, the church’s baptism is the same everywhere, saving within the ark and deadly outside; heretics receive it but to their ruin, and come to the church for it to profit them.
- On Baptism, against the Donatists 6.79Augustine of Hippo · ca. 400–401 · The opinion of Januarius of Muzula: since church and heresy are different, both cannot have the one baptism.
- On Baptism, against the Donatists 6.80Augustine of Hippo · ca. 400–401 · Januarius’s argument, applied to righteous and wicked, is plainly false, for the envious within had baptism; so it is false of church and heresy too.
- On Baptism, against the Donatists 6.81Augustine of Hippo · ca. 400–401 · The opinion of Adelphius of Thasvalte: the church does not rebaptize heretics but baptizes them.
- On Baptism, against the Donatists 6.82Augustine of Hippo · ca. 400–401 · It is the present church that truly does not rebaptize, since it baptizes only the unbaptized, as the later council confirmed.
- On Baptism, against the Donatists 6.83Augustine of Hippo · ca. 400–401 · The opinion of Demetrius of Leptis Minor: accepting heretical baptism multiplies baptisms by the number of heresies.
- On Baptism, against the Donatists 6.84Augustine of Hippo · ca. 400–401 · If baptisms multiplied by heresies, they would multiply by every work of the flesh tolerated within the church; yet baptism is one.
- On Baptism, against the Donatists 6.85Augustine of Hippo · ca. 400–401 · The opinion of Vincentius of Thibaris: heretics, worse than heathens, must be exorcized and then baptized.
- On Baptism, against the Donatists 6.86Augustine of Hippo · ca. 400–401 · Even if heretics are worse than heathens, their sacrament is not corrupted, as the sacraments of the Jews, whom Scripture calls worse than Sodom, remained divine and were used by Christ and Zechariah.
- On Baptism, against the Donatists 6.87Augustine of Hippo · ca. 400–401 · The saints, including Paul at Athens and Cyprian citing Ostanes, Plato, and Hermes, approved what was true even among pagans; so what is Christ’s among heretics should be recognized while their errors are corrected.
- On Baptism, against the Donatists 7.1Augustine of Hippo · ca. 400–401 · Augustine resumes the review of the council’s opinions, asking Cyprian’s prayers and comparing the Donatists, who use his authority against unity, with the Nazarenes, who perpetuate the error from which Paul recalled Peter.
- On Baptism, against the Donatists 7.2Augustine of Hippo · ca. 400–401 · The opinion of Marcus of Mactaris: it is surprising that some of the bishops’ own colleagues betray the truth by supporting heretics.
- On Baptism, against the Donatists 7.3Augustine of Hippo · ca. 400–401 · Marcus did not break communion with those he called betrayers of the truth; since both Catholics and Donatists descend from that church, if the Donatists are not tainted by those “betrayers,” Catholics are not tainted by alleged traitors, and the Donatists’ schism is inexcusable.
- On Baptism, against the Donatists 7.4Augustine of Hippo · ca. 400–401 · The opinion of Sattius of Sicilibba: if heretics’ baptism forgave sins, they would have no reason to come to the church.
- On Baptism, against the Donatists 7.5Augustine of Hippo · ca. 400–401 · Sattius’s words can be accepted: heretics have baptism but not remission of sins; the same is true of the falsely converted within, who are not rebaptized when they truly convert.
- On Baptism, against the Donatists 7.6Augustine of Hippo · ca. 400–401 · The opinion of Victor of Gorduba: admitting a heretic without baptism fails to cleanse him and defiles Christians.
- On Baptism, against the Donatists 7.7Augustine of Hippo · ca. 400–401 · Heretics have the church’s baptism, like the water of paradise in Egypt; Cyprian himself rejected the idea that communion with those received without rebaptism defiles, or else the whole church of the old custom would have been defiled.
- On Baptism, against the Donatists 7.8Augustine of Hippo · ca. 400–401 · The opinion of Aurelius of Utica: communion with heretics not baptized in the church is sharing in others’ sins.
- On Baptism, against the Donatists 7.9Augustine of Hippo · ca. 400–401 · If communion with those received without rebaptism shares in their sins, Cyprian himself shared in them and the church perished; sharing in sins means consent, and heretics need rebaptism no more than the envious within.
- On Baptism, against the Donatists 7.10Augustine of Hippo · ca. 400–401 · The opinion of Iambus of Germaniciana: approving heretics’ baptism disapproves the church’s.
- On Baptism, against the Donatists 7.11Augustine of Hippo · ca. 400–401 · Catholics approve not heretics’ baptism but Christ’s in them; if those outside the church are soiled, so are those within who are off the rock, yet both are truly washed.
- On Baptism, against the Donatists 7.12Augustine of Hippo · ca. 400–401 · The opinion of Lucianus of Rucuma: as light and darkness are divided, Catholics and heretics have nothing in common.
- On Baptism, against the Donatists 7.13Augustine of Hippo · ca. 400–401 · If light and darkness cannot share anything, neither can the righteous and the unrighteous within the church, yet they share baptism.
- On Baptism, against the Donatists 7.14Augustine of Hippo · ca. 400–401 · The opinion of Pelagianus of Luperciana: if heresy is not the church, the church’s baptism cannot be among heretics.
- On Baptism, against the Donatists 7.15Augustine of Hippo · ca. 400–401 · As the water of paradise flows into Egypt, which is not paradise, and baptism exists among those who build on sand, so the church’s baptism can exist among heretics.
- On Baptism, against the Donatists 7.16Augustine of Hippo · ca. 400–401 · The opinion of Iader of Midili: one baptism exists only in the Catholic Church, so heretics must be baptized.
- On Baptism, against the Donatists 7.17Augustine of Hippo · ca. 400–401 · Iader’s claim would be false of the wicked within, who are off the rock yet baptized; so it is false of heretics.
- On Baptism, against the Donatists 7.18Augustine of Hippo · ca. 400–401 · The opinion of Felix of Marazana: one baptism, belonging only to the Catholic Church.
- On Baptism, against the Donatists 7.19Augustine of Hippo · ca. 400–401 · Felix’s claim would be like saying only the righteous may baptize, which is false; the unrighteous within are not members of the spotless church, yet they baptize.
- On Baptism, against the Donatists 7.20Augustine of Hippo · ca. 400–401 · The opinion of Paul of Obba: God is true, so the truth of baptism cannot be among heretics, among whom God is not.
- On Baptism, against the Donatists 7.21Augustine of Hippo · ca. 400–401 · God is not among the greedy, who are idolaters, yet baptism is; so baptism can be among heretics too.
- On Baptism, against the Donatists 7.22Augustine of Hippo · ca. 400–401 · The opinion of Pomponius of Dionysiana: heretics, lacking the power to bind and loose, cannot baptize or forgive.
- On Baptism, against the Donatists 7.23Augustine of Hippo · ca. 400–401 · Haters of their brothers within the church lack the power to forgive, yet they baptize, as Paul and Cyprian acknowledged.
- On Baptism, against the Donatists 7.24Augustine of Hippo · ca. 400–401 · The opinion of Venantius of Thinisa: sharing the church’s baptism with heretics betrays Christ’s bride to adulterers.
- On Baptism, against the Donatists 7.25Augustine of Hippo · ca. 400–401 · Insincere converts within the church have adulterous minds, yet Cyprian shared baptism with them; recognizing the bridegroom’s gift on an adulteress does not betray the bride.
- On Baptism, against the Donatists 7.26Augustine of Hippo · ca. 400–401 · The opinion of Ahymmus of Ausuaga: allowing heretics to baptize makes two baptisms.
- On Baptism, against the Donatists 7.27Augustine of Hippo · ca. 400–401 · Righteous and unrighteous ministers give one and the same baptism, Christ’s, so recognizing heretics’ baptism does not make two baptisms.
- On Baptism, against the Donatists 7.28Augustine of Hippo · ca. 400–401 · The opinion of Saturninus of Victoriana: if heretics may baptize, they are excused, and Christ and the apostle would not call them adversaries and antichrists.
- On Baptism, against the Donatists 7.29Augustine of Hippo · ca. 400–401 · Heretics, like defrauders within, baptize unlawfully but truly; recognizing Christ’s baptism in them does not excuse them, and both are adversaries of Christ.
- On Baptism, against the Donatists 7.30Augustine of Hippo · ca. 400–401 · The opinion of Saturninus of Thucca: Marcion blasphemes the Creator whom even pagans confess, yet some approve his baptism.
- On Baptism, against the Donatists 7.31Augustine of Hippo · ca. 400–401 · Saturninus himself admits that pagans rightly confess the Creator, which would be approved in a convert; so in a Marcionite the integrity of baptism should be recognized and his errors corrected.
- On Baptism, against the Donatists 7.32Augustine of Hippo · ca. 400–401 · The opinion of Marcellus of Zama: not baptizing a heretic is communion with a sinner.
- On Baptism, against the Donatists 7.33Augustine of Hippo · ca. 400–401 · If Marcellus were right, the bishops who kept communion with those who did not rebaptize also communed with sinners and the church perished; the Donatists quote Cyprian without his patience.
- On Baptism, against the Donatists 7.34Augustine of Hippo · ca. 400–401 · The opinion of Irenaeus of Ululi: not baptizing heretics makes heresy greater than the church.
- On Baptism, against the Donatists 7.35Augustine of Hippo · ca. 400–401 · Irenaeus’s argument applied to a greedy man shows its falsity.
- On Baptism, against the Donatists 7.36Augustine of Hippo · ca. 400–401 · The opinion of Donatus of Cibaliana: one must prove the church is among heretics before claiming baptism is there.
- On Baptism, against the Donatists 7.37Augustine of Hippo · ca. 400–401 · Baptism, the sacrament of grace, is among heretics, but its grace, the forgiveness of sins, is not; as good and bad share baptism without sharing hope, heretics can share baptism without the church.
- On Baptism, against the Donatists 7.38Augustine of Hippo · ca. 400–401 · The opinion of Zosimus of Tharassa: once truth is revealed, error must yield, as Peter yielded to Paul.
- On Baptism, against the Donatists 7.39Augustine of Hippo · ca. 400–401 · Augustine accepts Zosimus’s principle: error yielded to truth when the plenary council confirmed the old custom; Cyprian, like Peter, could err.
- On Baptism, against the Donatists 7.40Augustine of Hippo · ca. 400–401 · The opinion of Julian of Telepte: only if heresy were from heaven could it give baptism.
- On Baptism, against the Donatists 7.41Augustine of Hippo · ca. 400–401 · Julian’s argument would deny baptism to the greedy, who in fact give it.
- On Baptism, against the Donatists 7.42Augustine of Hippo · ca. 400–401 · The opinion of Faustus of Timida Regia: defending heretics’ baptism makes them Christians and Catholics heretics.
- On Baptism, against the Donatists 7.43Augustine of Hippo · ca. 400–401 · Not rebaptizing a man baptized while hating his brother does not make murderers righteous; likewise with heretics.
- On Baptism, against the Donatists 7.44Augustine of Hippo · ca. 400–401 · The opinion of Geminius of Furni: some colleagues may put heretics above themselves, but the council keeps its decree to baptize them.
- On Baptism, against the Donatists 7.45Augustine of Hippo · ca. 400–401 · Geminius admits that colleagues disagreed, yet unity held; they did not prefer heretics but recognized Christ’s baptism in them, as in the wicked within.
- On Baptism, against the Donatists 7.46Augustine of Hippo · ca. 400–401 · The opinion of Rogatianus of Nova: heresy, founded by the devil, cannot have Christ’s baptism.
- On Baptism, against the Donatists 7.47Augustine of Hippo · ca. 400–401 · The envious within belong to the devil’s part yet have Christ’s baptism.
- On Baptism, against the Donatists 7.48Augustine of Hippo · ca. 400–401 · The opinion of Therapius of Bulla: conceding baptism to heretics is acting as a Judas to Christ’s bride.
- On Baptism, against the Donatists 7.49Augustine of Hippo · ca. 400–401 · By the council’s own words, those who did not rebaptize were Judases, yet Cyprian held communion with them; so by Donatist logic all, including the Donatists, are traitors, whereas Catholics hold that the wicked do not harm the good in unity.
- On Baptism, against the Donatists 7.50Augustine of Hippo · ca. 400–401 · The opinion of Lucius of Membressa: God does not hear a sinner, so a sinner cannot be heard in baptism.
- On Baptism, against the Donatists 7.51Augustine of Hippo · ca. 400–401 · Sinners within the church, whom Cyprian tolerated, baptize; so God’s not hearing sinners does not void baptism.
- On Baptism, against the Donatists 7.52Augustine of Hippo · ca. 400–401 · The opinion of Felix of Buslacenae: reason and truth must prevail over custom.
- On Baptism, against the Donatists 7.53Augustine of Hippo · ca. 400–401 · Felix admits the custom but does not show the truth; the custom, confirmed by a plenary council, is rightly held.
- On Baptism, against the Donatists 7.54Augustine of Hippo · ca. 400–401 · The opinion of Saturninus of Avitinae: antichrists cannot give Christ’s grace.
- On Baptism, against the Donatists 7.55Augustine of Hippo · ca. 400–401 · The same reasoning would deny baptism to haters of their brothers, called murderers, who nevertheless baptize.
- On Baptism, against the Donatists 7.56Augustine of Hippo · ca. 400–401 · The opinion of Quintus of Aggya: heretics have nothing to give.
- On Baptism, against the Donatists 7.57Augustine of Hippo · ca. 400–401 · Heretics who leave the church keep its baptism, as their not receiving it again on return shows, so they have something to give.
- On Baptism, against the Donatists 7.58Augustine of Hippo · ca. 400–401 · The opinion of Julian of Marcelliana: baptism can no more serve Christian and heretic than a man can serve God and mammon.
- On Baptism, against the Donatists 7.59Augustine of Hippo · ca. 400–401 · Baptism is ministered to and by the good and the wicked alike, to salvation or judgment; so too to Christians and heretics.
- On Baptism, against the Donatists 7.60Augustine of Hippo · ca. 400–401 · The opinion attributed to Tenax of Horrea Caeliae: baptism is the church’s, and cannot be where the church is not.
- On Baptism, against the Donatists 7.61Augustine of Hippo · ca. 400–401 · Baptism exists among those who build on sand, off the rock that is the church; so it can exist where the church is not.
- On Baptism, against the Donatists 7.62Augustine of Hippo · ca. 400–401 · The opinion attributed to Victor of Assuras: baptism cannot be where God, Christ, and the church are not.
- On Baptism, against the Donatists 7.63Augustine of Hippo · ca. 400–401 · Baptism exists even on the sand, among the wicked within, where neither church nor God dwells.
- On Baptism, against the Donatists 7.64Augustine of Hippo · ca. 400–401 · The opinion of Donatulus of Capsa: heretics have obtained nothing outside and should be baptized.
- On Baptism, against the Donatists 7.65Augustine of Hippo · ca. 400–401 · Heretics obtain nothing for salvation outside, but they do receive the sacrament, which is common to good and bad.
- On Baptism, against the Donatists 7.66Augustine of Hippo · ca. 400–401 · The opinion of Verulus of Rusicade: heretics cannot give what they do not have, and schismatics have lost what they had.
- On Baptism, against the Donatists 7.67Augustine of Hippo · ca. 400–401 · Those who leave keep baptism, so they can give it.
- On Baptism, against the Donatists 7.68Augustine of Hippo · ca. 400–401 · The opinion of Pudentianus of Cuicul: as a new bishop he waited for his elders, and agrees that converts from heresy be baptized.
- On Baptism, against the Donatists 7.69Augustine of Hippo · ca. 400–401 · Pudentianus is answered by the replies to the bishops whose judgment he followed.
- On Baptism, against the Donatists 7.70Augustine of Hippo · ca. 400–401 · The opinion of Peter of Hippo Diarrhytus: since baptism is one, in the church, those dipped outside must be baptized.
- On Baptism, against the Donatists 7.71Augustine of Hippo · ca. 400–401 · The one baptism remains one in those who leave; what is recognized in returning members should be recognized in those they baptized outside.
- On Baptism, against the Donatists 7.72Augustine of Hippo · ca. 400–401 · The opinion of Lucius of Ausafa: since all is one, whatever heretics have done must be annulled and their converts baptized.
- On Baptism, against the Donatists 7.73Augustine of Hippo · ca. 400–401 · If baptism by the wicked within is not annulled when they convert, neither is heretics’; those on sand and on rock share one baptism though not one hope.
- On Baptism, against the Donatists 7.74Augustine of Hippo · ca. 400–401 · The opinion of Felix of Gurgites: those baptized unlawfully outside should receive baptism lawfully in the church.
- On Baptism, against the Donatists 7.75Augustine of Hippo · ca. 400–401 · Those baptized unlawfully begin to have the same baptism lawfully, as an insincere Catholic is justified under the same baptism when he truly converts.
- On Baptism, against the Donatists 7.76Augustine of Hippo · ca. 400–401 · The opinion of Pusillus of Lamasba: saving baptism exists only in the Catholic Church; all outside is pretence.
- On Baptism, against the Donatists 7.77Augustine of Hippo · ca. 400–401 · Baptism is saving only in the Catholic Church, but can exist outside; as there is pretence within the church, so something catholic can be outside it.
- On Baptism, against the Donatists 7.78Augustine of Hippo · ca. 400–401 · The opinion of Salvianus of Gazaufala: heretics have nothing and come to receive it.
- On Baptism, against the Donatists 7.79Augustine of Hippo · ca. 400–401 · The founders of heresies left the church with the baptism they had received; so heretics can have something, to their ruin.
- On Baptism, against the Donatists 7.80Augustine of Hippo · ca. 400–401 · The opinion of Honoratus of Thucca: truth, not custom, requires that heretics be baptized.
- On Baptism, against the Donatists 7.81Augustine of Hippo · ca. 400–401 · Honoratus too witnesses to the custom; heretics come not because they received nothing outside but so that what they received may profit them.
- On Baptism, against the Donatists 7.82Augustine of Hippo · ca. 400–401 · The opinion of Victor of Octavu: as a new bishop he follows his elders, that converts from heresy be baptized.
- On Baptism, against the Donatists 7.83Augustine of Hippo · ca. 400–401 · Victor is answered by the replies to those he followed.
- On Baptism, against the Donatists 7.84Augustine of Hippo · ca. 400–401 · The opinion of Clarus of Mascula: only the apostles’ successors have the power to baptize; heretics have neither the power nor the church.
- On Baptism, against the Donatists 7.85Augustine of Hippo · ca. 400–401 · Wicked bishops within, who are outside the rock, have not truly succeeded the apostles, yet they baptize.
- On Baptism, against the Donatists 7.86Augustine of Hippo · ca. 400–401 · The opinion of Secundianus of Thambeae: heretics not baptized in the church would blame the bishops at the judgment.
- On Baptism, against the Donatists 7.87Augustine of Hippo · ca. 400–401 · Converts receive in the church the remission of sins they could not have outside the dove, as lost Catholics too lack it; yet such men have and give the one baptism.
- On Baptism, against the Donatists 7.88Augustine of Hippo · ca. 400–401 · The opinion of Aurelius of Chullabi: if John forbids even greeting heretics, they cannot be admitted to the church without its baptism.
- On Baptism, against the Donatists 7.89Augustine of Hippo · ca. 400–401 · John’s prohibition concerns those who keep a false teaching, not converts who leave it; Paul’s stricter rule about greedy brothers did not stop Cyprian sharing God’s altar with greedy colleagues.
- On Baptism, against the Donatists 7.90Augustine of Hippo · ca. 400–401 · The opinion of Litteus of Gemellae: blind heretics cannot enlighten, so their baptism is not valid.
- On Baptism, against the Donatists 7.91Augustine of Hippo · ca. 400–401 · Heretics’ baptism does not save while they are heretics, any more than that of haters within, who are in darkness yet have and give baptism.
- On Baptism, against the Donatists 7.92Augustine of Hippo · ca. 400–401 · The opinion of Natalis of Oea, also for Pompeius of Sabratha and Dioga of Leptis Magna: no communion with heretics not baptized by the church.
- On Baptism, against the Donatists 7.93Augustine of Hippo · ca. 400–401 · Natalis’s words can stand, since the baptism heretics have, consecrated by the gospel words, is the church’s baptism.
- On Baptism, against the Donatists 7.94Augustine of Hippo · ca. 400–401 · The opinion of Junius of Neapolis: he holds to the decision to baptize heretics.
- On Baptism, against the Donatists 7.95Augustine of Hippo · ca. 400–401 · Junius gave no reason or Scripture and needs no long reply.
- On Baptism, against the Donatists 7.96Augustine of Hippo · ca. 400–401 · Cyprian’s own closing opinion: his view is in the letter to Jubaianus, that heretics, adversaries and antichrists, must be baptized with the church’s one baptism.
- On Baptism, against the Donatists 7.97Augustine of Hippo · ca. 400–401 · Cyprian’s letter to Magnus says only those of one heart and mind dwell in the church; then Paul’s envious rivals, who were within but not of one heart, were not in the church, yet they baptized validly.
- On Baptism, against the Donatists 7.98Augustine of Hippo · ca. 400–401 · Cyprian’s passage on the one-hearted house of God, signified by the eucharistic bread and wine, excludes the envious, yet they, known to Paul, baptized; so the sacrament can be held and given by those not in the church.
- On Baptism, against the Donatists 7.99Augustine of Hippo · ca. 400–401 · Some are in God’s house as the house itself, the holy and faithful united in love; others are in it like chaff, vessels for dishonour; and heretics and schismatics have gone out from it, separated even in body.
- On Baptism, against the Donatists 7.100Augustine of Hippo · ca. 400–401 · Augustine sorts the ways baptism is had and given profitably or unprofitably: by the true house of God, by the deceitful, by vessels for dishonour within, and by heretics outside; for all, it profits only when they cleave to the holy house.
- On Baptism, against the Donatists 7.103Augustine of Hippo · ca. 400–401 · Augustine concludes: Cyprian and his colleagues showed how unity is to be loved, tolerating disagreement rather than making schism; heretics, like the wicked within, have and give baptism, which profits them only on correction; Catholics, with Cyprian, are built on the rock.
- The Harmony of the Gospels 1.22Augustine of Hippo · ca. 399–400 · The scattered Jews keep the prophetic books as witness to Christ, and the forging of magical books in his name only shows how great that name is.
- The Harmony of the Gospels 4.6Augustine of Hippo · ca. 399–400 · 'Whoever is not against you is for you' and 'Whoever is not with me is against me' agree: the exorcist was with the disciples in using Christ's name, against them in being outside their fellowship, as heretics share the sacraments yet divide the church.
- Against the Letter of Parmenian 1.16Augustine of Hippo · ca. 400 · Heresies are listed by Paul among works of the flesh, so rulers who bear the sword may punish them as they punish idolatry and sorcery; the Donatists themselves used imperial officers against the Maximianists and the usurper Firmus against Rogatus.
- Against the Letters of Petilian 1.1Augustine of Hippo · ca. 400–403 · Augustine explains how a letter of the Donatist bishop of Constantina (Petilian) to his presbyters reached him and why he will refute it.
- Against the Letters of Petilian 1.2Augustine of Hippo · ca. 400–403 · Augustine takes up Petilian's claim that the giver's conscience cleanses the receiver's, and asks how a hidden, stained conscience can cleanse anyone.
- Against the Letters of Petilian 1.3Augustine of Hippo · ca. 400–403 · Augustine shows that Petilian's maxim that faith received from the faithless is guilt either fails for hidden sinners or obliges the Donatists to rebaptize those baptized by their own hidden sinners.
- Against the Letters of Petilian 1.5Augustine of Hippo · ca. 400–403 · If the baptizer is the origin, root, and head of the baptized, an unknown bad baptizer leaves the baptized with a bad head or none.
- Against the Letters of Petilian 1.10Augustine of Hippo · ca. 400–403 · The saying about being baptized by the dead refers to idol worship, not sinful ministers; otherwise the Donatists would have to judge the baptisms of their own notorious Optatus.
- Against the Letters of Petilian 1.11Augustine of Hippo · ca. 400–403 · Augustine confronts the Donatists with their council of Bagai, which condemned the Maximianists as dead, including Felicianus and Praetextatus, whom they later received back.
- Against the Letters of Petilian 1.12Augustine of Hippo · ca. 400–403 · The Donatists received the Maximianist baptizers and those they baptized without rebaptism, while cursing the baptism of the apostolic churches overseas.
- Against the Letters of Petilian 1.13Augustine of Hippo · ca. 400–403 · If the Donatists are not stained by reuniting with the Maximianists, overseas Catholics cannot be stained by mere reports about Africans.
- Against the Letters of Petilian 1.14Augustine of Hippo · ca. 400–403 · If the Donatists can receive condemned schismatics for their own unity, they should return to the worldwide unity of Christ foretold in Scripture.
- Against the Letters of Petilian 1.15Augustine of Hippo · ca. 400–403 · Augustine will rest his case on the Maximianist affair alone.
- Against the Letters of Petilian 1.16Augustine of Hippo · ca. 400–403 · The living witnesses of the Maximianist affair at Musti and Assuras settle the question.
- Against the Letters of Petilian 1.17Augustine of Hippo · ca. 400–403 · Petilian's definition of who is 'dead' is turned against the Donatists' reception of the Maximianists.
- Against the Letters of Petilian 1.18Augustine of Hippo · ca. 400–403 · If the Maximianists kept the form of baptism though they lost its power, the Donatists should not reject the same form in Catholics.
- Against the Letters of Petilian 1.19Augustine of Hippo · ca. 400–403 · Charges about traitors do not touch the Catholics, who disapprove of such crimes; the Donatists themselves received men they had condemned.
- Against the Letters of Petilian 1.20Augustine of Hippo · ca. 400–403 · Augustine answers the charge of persecution: the Donatists themselves persecuted the Maximianists, and Catholic emperors rightly correct schismatics.
- Against the Letters of Petilian 1.21Augustine of Hippo · ca. 400–403 · Petilian's claim to be the persecuted prophets is undercut by Donatist refusal to debate and by their reception of the Maximianists they had called vipers.
- Against the Letters of Petilian 1.22Augustine of Hippo · ca. 400–403 · The Donatists, not the Catholics, are the false prophets in sheep's clothing.
- Against the Letters of Petilian 1.23Augustine of Hippo · ca. 400–403 · Augustine turns the charge of handing over the Scriptures back on the Donatists, citing Silvanus of Constantina.
- Against the Letters of Petilian 1.24Augustine of Hippo · ca. 400–403 · Even with true charges, the Donatists should have proved them to the worldwide church rather than separating from it.
- Against the Letters of Petilian 1.25Augustine of Hippo · ca. 400–403 · The Testament promises blessing to all nations; those who refuse communion with the nations are the real heirs of the traitors who burned it.
- Against the Letters of Petilian 1.26Augustine of Hippo · ca. 400–403 · Augustine lists Donatist fruits, above all their open condemnation and then reception of the Maximianists.
- Against the Letters of Petilian 1.27Augustine of Hippo · ca. 400–403 · Augustine urges Catholics to circulate his reply and charges the Donatists with schism alone.
- Against the Letters of Petilian 1.28Augustine of Hippo · ca. 400–403 · Petilian's remarks on the Manichees need no refutation; one error cannot overthrow another.
- Against the Letters of Petilian 1.29Augustine of Hippo · ca. 400–403 · The Maximianist affair answers all three Donatist charges: handing over the books, persecution, and false baptism.
- Against the Letters of Petilian 1.30Augustine of Hippo · ca. 400–403 · Augustine concludes Book 1 with a charge to love those in error while refuting their errors.
- Against the Letters of Petilian 2.1Augustine of Hippo · ca. 400–403 · Augustine explains that, having obtained the whole of Petilian's letter, he will answer it point by point in the form of a dialogue.
- Against the Letters of Petilian 2.3Augustine of Hippo · ca. 400–403 · Petilian uses the apostolic greeting of the very churches whose communion he rejects.
- Against the Letters of Petilian 2.4Augustine of Hippo · ca. 400–403 · Petilian accuses the Catholics of polluting souls with a false baptism.
- Against the Letters of Petilian 2.14Augustine of Hippo · ca. 400–403 · Petilian explains 'baptized by a dead man' as baptized by one without God's Spirit, including those who have mixed with traitors.
- Against the Letters of Petilian 2.16Augustine of Hippo · ca. 400–403 · Baptism is not lost by sin, since penitent apostates are not rebaptized; 'baptized by the dead' fits pagan rites, not the Catholic Church.
- Against the Letters of Petilian 2.17Augustine of Hippo · ca. 400–403 · Petilian compares Catholic bishops to Judas and calls them heirs of those who burned the Scriptures, contrasting them with the Maccabean martyrs.
- Against the Letters of Petilian 2.18Augustine of Hippo · ca. 400–403 · Augustine answers the charge of handing over the books with a simple denial and a demand for proof.
- Against the Letters of Petilian 2.19Augustine of Hippo · ca. 400–403 · The prophecy that foretold Judas also foretold the faith of the whole world, which Christ bought with his blood.
- Against the Letters of Petilian 2.20Augustine of Hippo · ca. 400–403 · The Donatists, who claim to have kept the Testament, have lost the inheritance it promises, the Christian world; they are the true heirs of the betrayer.
- Against the Letters of Petilian 2.21Augustine of Hippo · ca. 400–403 · Petilian denies that a Catholic bishop can be a true bishop.
- Against the Letters of Petilian 2.22Augustine of Hippo · ca. 400–403 · Crimes of individuals do not touch the worldwide seed of Abraham.
- Against the Letters of Petilian 2.24Augustine of Hippo · ca. 400–403 · Paul handed men over to Satan and Christ drove traders from the temple; but wrongs done by chaff do not touch the worldwide church.
- Against the Letters of Petilian 2.25Augustine of Hippo · ca. 400–403 · Petilian argues that sonship is a matter of imitating deeds.
- Against the Letters of Petilian 2.26Augustine of Hippo · ca. 400–403 · By Petilian's own rule, Catholics are not sons of traitors whose deeds they do not share; sharing sacraments with the wicked is no more sin than the apostles' sharing the supper with Judas.
- Against the Letters of Petilian 2.29Augustine of Hippo · ca. 400–403 · Petilian cites John 8:44 in the form 'an accuser from the beginning'.
- Against the Letters of Petilian 2.30Augustine of Hippo · ca. 400–403 · The devil murdered by drawing man out of paradise; those who draw men out of the worldwide church are his sons, and the Donatists are the accusers who did not stand in Christ's truth.
- Against the Letters of Petilian 2.31Augustine of Hippo · ca. 400–403 · Petilian applies Christ's words against the 'brood of vipers' to the Catholic persecutors.
- Against the Letters of Petilian 2.32Augustine of Hippo · ca. 400–403 · Cursing without proof is itself the viper's mark; the Donatists cannot show that Catholics everywhere killed any prophet.
- Against the Letters of Petilian 2.33Augustine of Hippo · ca. 400–403 · The real killers of the prophets are those who contradict the prophecies of a worldwide church that are visibly being fulfilled.
- Against the Letters of Petilian 2.34Augustine of Hippo · ca. 400–403 · Petilian applies Ps 14 and Rom 3 to the Catholics.
- Against the Letters of Petilian 2.35Augustine of Hippo · ca. 400–403 · Augustine turns each phrase of the psalm back on the Donatists, who cut men off from the unity of the world.
- Against the Letters of Petilian 2.36Augustine of Hippo · ca. 400–403 · Petilian cites Matt 7:15–16.
- Against the Letters of Petilian 2.37Augustine of Hippo · ca. 400–403 · The Donatists' fruit is schism; false prophets point to a part ('here is the Christ'), while the shepherd points to all nations.
- Against the Letters of Petilian 2.38Augustine of Hippo · ca. 400–403 · Petilian calls the Catholic a son of the devil who wages war under the name of peace.
- Against the Letters of Petilian 2.40Augustine of Hippo · ca. 400–403 · Petilian calls Catholic bishops false bishops like fallen angels and the apostate disciples, and claims that Donatists conquer by fleeing or dying.
- Against the Letters of Petilian 2.41Augustine of Hippo · ca. 400–403 · False bishops exist, but the charge must be proved, and neither chaff nor heretical sects touch the worldwide church.
- Against the Letters of Petilian 2.43Augustine of Hippo · ca. 400–403 · The command to flee belongs to preachers of the gospel; lawful authorities may expel schismatics, and the only question is whether the Donatist separation was just.
- Against the Letters of Petilian 2.45Augustine of Hippo · ca. 400–403 · The Donatists' own persecution of the Maximianists answers their complaints; if displeasure with others' evils suffices, their separation was needless.
- Against the Letters of Petilian 2.46Augustine of Hippo · ca. 400–403 · No imperial law ordered Donatists killed; Marculus and Donatus may have thrown themselves down; and schism itself is murder by hatred of brothers.
- Against the Letters of Petilian 2.48Augustine of Hippo · ca. 400–403 · Paul was baptized because he had never received Christ's baptism; those already baptized are not to be baptized again.
- Against the Letters of Petilian 2.49Augustine of Hippo · ca. 400–403 · Petilian argues from John 13 and 15 that a traitor loses baptism and peace.
- Against the Letters of Petilian 2.50Augustine of Hippo · ca. 400–403 · Penitent traitors are not rebaptized, so baptism is not lost; and Christ called the disciples clean even with Judas present.
- Against the Letters of Petilian 2.52Augustine of Hippo · ca. 400–403 · Only those who die for righteousness are baptized in blood; the cause, not the suffering, makes the martyr.
- Against the Letters of Petilian 2.53Augustine of Hippo · ca. 400–403 · Augustine sets the notorious deeds of the Donatist Optatus against Petilian's charges: if the Donatists were not defiled by him, distant nations cannot be defiled by unknown Africans.
- Against the Letters of Petilian 2.54Augustine of Hippo · ca. 400–403 · If association with Optatus did not make the Donatists thieves, association cannot make Catholics traitors; if it did, they convict themselves.
- Against the Letters of Petilian 2.55Augustine of Hippo · ca. 400–403 · The Donatists, unwilling to carry others' loads, condemn themselves by their own logic; their punishment for schism is no baptism of blood.
- Against the Letters of Petilian 2.65Augustine of Hippo · ca. 400–403 · If the wicked have only an image of baptism, the Donatists must sort out and rebaptize those baptized by Optatus.
- Against the Letters of Petilian 2.71Augustine of Hippo · ca. 400–403 · The worldwide church never lost the power to baptize; no one's crime can overturn God's promise to bless all nations.
- Against the Letters of Petilian 2.73Augustine of Hippo · ca. 400–403 · Augustine mocks Petilian's rhetoric, proposes that neither side charge the other with others' crimes, and leaves the Donatists with the crime of schism.
- Against the Letters of Petilian 2.74Augustine of Hippo · ca. 400–403 · The gift of tongues at Pentecost foreshadowed a church speaking in all languages, visible to all, as Psalm 19 foretold.
- Against the Letters of Petilian 2.77Augustine of Hippo · ca. 400–403 · Petilian argues that Catholics cannot baptize in the name of the Trinity because they lack peace, imitation of the Son, and the Spirit.
- Against the Letters of Petilian 2.78Augustine of Hippo · ca. 400–403 · By Petilian's rule, Optatus could not baptize in the Trinity's name; but baptism is God's and stays holy even in wicked men.
- Against the Letters of Petilian 2.83Augustine of Hippo · ca. 400–403 · Petilian denies that the Spirit could come on those baptized by 'traitors'.
- Against the Letters of Petilian 2.84Augustine of Hippo · ca. 400–403 · If a traitor's water differs from Christ's, so does a robber's; but since each carries his own load, Catholics keep unity while Donatists break it.
- Against the Letters of Petilian 2.88Augustine of Hippo · ca. 400–403 · Baptism after John was right because his was a different baptism; but no one is rebaptized after Optatus, since Christ's baptism is the same whoever gives it.
- Against the Letters of Petilian 2.89Augustine of Hippo · ca. 400–403 · The Catholics seek the Donatists as the shepherd seeks the lost sheep, loving them while hating their error.
- Against the Letters of Petilian 2.90Augustine of Hippo · ca. 400–403 · Petilian argues from the Greek meaning of 'catholic' that the Catholics are only a part.
- Against the Letters of Petilian 2.91Augustine of Hippo · ca. 400–403 · 'Catholic' means 'according to the whole,' as Christ's commission to the whole earth shows; the church is the mountain of Daniel filling the earth.
- Against the Letters of Petilian 2.92Augustine of Hippo · ca. 400–403 · Petilian argues that the 'party of Macarius' can have no part with the Donatists.
- Against the Letters of Petilian 2.93Augustine of Hippo · ca. 400–403 · Donatist communion is itself mixed; what all Donatists share is not vice but heresy.
- Against the Letters of Petilian 2.94Augustine of Hippo · ca. 400–403 · The world has never heard of Macarius, but the Donatists all know Optatus; and if makarios means 'blessed,' the church is indeed the party of the Blessed One, Christ.
- Against the Letters of Petilian 2.95Augustine of Hippo · ca. 400–403 · Petilian cites 2 Cor 6:14–15.
- Against the Letters of Petilian 2.96Augustine of Hippo · ca. 400–403 · Sharing sacraments with the wicked, as Peter did with Judas, is not partnership in their iniquity.
- Against the Letters of Petilian 2.97Augustine of Hippo · ca. 400–403 · Petilian cites 1 Cor 1:12–13.
- Against the Letters of Petilian 2.98Augustine of Hippo · ca. 400–403 · Petilian's own citation tells against him.
- Against the Letters of Petilian 2.99Augustine of Hippo · ca. 400–403 · Petilian accuses the Catholics of dividing Christ.
- Against the Letters of Petilian 2.100Augustine of Hippo · ca. 400–403 · Augustine turns Petilian's question back on him.
- Against the Letters of Petilian 2.101Augustine of Hippo · ca. 400–403 · Petilian accuses the Catholics of seizing church property and handing Donatists to the secular powers.
- Against the Letters of Petilian 2.102Augustine of Hippo · ca. 400–403 · Loss of church property is like the Jews' loss of their place; and the Donatists themselves had the Maximianists expelled from their churches.
- Against the Letters of Petilian 2.103Augustine of Hippo · ca. 400–403 · Petilian contrasts putting on Christ with putting on Judas.
- Against the Letters of Petilian 2.104Augustine of Hippo · ca. 400–403 · Baptism in Christ's name is never baptism into the minister; only a baptism in another's name would need repeating.
- Against the Letters of Petilian 2.105Augustine of Hippo · ca. 400–403 · Petilian argues that sharing the name 'party' or 'way' does not make the two sides alike.
- Against the Letters of Petilian 2.106Augustine of Hippo · ca. 400–403 · The few on the narrow way are found throughout the worldwide church; if fewness proved righteousness, the Maximianists would win.
- Against the Letters of Petilian 2.107Augustine of Hippo · ca. 400–403 · Petilian cites Psalm 1 to separate the blessed from the ungodly, with his own comments.
- Against the Letters of Petilian 2.108Augustine of Hippo · ca. 400–403 · The Greek of Psalm 1, makarios anēr, shows that the blessed throughout the world are the true 'party of Macarius'.
- Against the Letters of Petilian 2.110Augustine of Hippo · ca. 400–403 · Psalm 23 speaks of those who use baptism well, but the one holy baptism is also held by the wicked, as Simon, Judas, Saul, and apostates show.
- Against the Letters of Petilian 2.111Augustine of Hippo · ca. 400–403 · Petilian denies holiness to those who are not innocent.
- Against the Letters of Petilian 2.113Augustine of Hippo · ca. 400–403 · Petilian says the Catholics know the law only as the devil does, quoting it while opposing it.
- Against the Letters of Petilian 2.114Augustine of Hippo · ca. 400–403 · The Donatists imitate the devil by using Scripture against God's promises, and their suicidal 'martyrs' follow the devil's suggestion to Christ to throw himself down.
- Against the Letters of Petilian 2.115Augustine of Hippo · ca. 400–403 · Petilian threatens Catholic priests with God's vengeance on false priests.
- Against the Letters of Petilian 2.117Augustine of Hippo · ca. 400–403 · Petilian calls the Catholic episcopal chair the 'seat of pestilence' of Psalm 1.
- Against the Letters of Petilian 2.118Augustine of Hippo · ca. 400–403 · The apostolic sees of Rome and Jerusalem are no 'seat of pestilence'; Christ honoured even the chair of Moses occupied by the Pharisees.
- Against the Letters of Petilian 2.119Augustine of Hippo · ca. 400–403 · Petilian declares Catholic sacrifices defiled, citing Isaiah and Hosea.
- Against the Letters of Petilian 2.120Augustine of Hippo · ca. 400–403 · The sacrifice is to each according to his own state; the Donatists' bread of mourning is their shared schism and their reception of the condemned Felicianus.
- Against the Letters of Petilian 2.121Augustine of Hippo · ca. 400–403 · Petilian says Catholic prayers are void because of their bloody consciences.
- Against the Letters of Petilian 2.122Augustine of Hippo · ca. 400–403 · Augustine refuses to return abuse and asks only that neither side charge the other with others' sins.
- Against the Letters of Petilian 2.123Augustine of Hippo · ca. 400–403 · Petilian says Catholic exorcisms owe nothing to Catholic merit.
- Against the Letters of Petilian 2.125Augustine of Hippo · ca. 400–403 · Petilian cites Matt 7:22–23.
- Against the Letters of Petilian 2.126Augustine of Hippo · ca. 400–403 · Miracles prove nothing without love, and love is found only in those who love unity; those who share Christ's sacraments but reject his worldwide body will hear 'I do not know you.'
- Against the Letters of Petilian 2.129Augustine of Hippo · ca. 400–403 · Petilian calls the Catholics spiritual adulterers.
- Against the Letters of Petilian 2.130Augustine of Hippo · ca. 400–403 · Charges true of some cannot be extended to all nations.
- Against the Letters of Petilian 2.131Augustine of Hippo · ca. 400–403 · Petilian accuses the Catholics of false witness before the emperors about church property.
- Against the Letters of Petilian 2.132Augustine of Hippo · ca. 400–403 · The Donatists, who had the Maximianists expelled under imperial laws against heretics by claiming to be Catholics, are themselves the false witnesses.
- Against the Letters of Petilian 2.133Augustine of Hippo · ca. 400–403 · Petilian accuses the Catholics of coveting and seizing Donatist property.
- Against the Letters of Petilian 2.134Augustine of Hippo · ca. 400–403 · Property used for unity is rightly the church's, as Canaan became Israel's and Jerusalem the church's; the Donatists themselves seized the Maximianists' basilicas.
- Against the Letters of Petilian 2.135Augustine of Hippo · ca. 400–403 · Petilian denies that Catholics keep the law.
- Against the Letters of Petilian 2.138Augustine of Hippo · ca. 400–403 · Augustine corrects Petilian's quotation of Matt 5:19 and shows that Christ did not command the chair of Moses to be deserted because of bad occupants.
- Against the Letters of Petilian 2.140Augustine of Hippo · ca. 400–403 · Augustine separates the two texts Petilian merged and notes that the Donatists promise forgiveness by their baptism for a sin they call unforgivable.
- Against the Letters of Petilian 2.144Augustine of Hippo · ca. 400–403 · Those who reject communion with the whole earth have lost earth and heaven; the Donatists' own principle that others' sins do not concern them condemns their schism.
- Against the Letters of Petilian 2.146Augustine of Hippo · ca. 400–403 · The 'Deo laudes' war cry of the Circumcellions has caused much mourning; by Donatist logic, others' deeds do not touch the world either.
- Against the Letters of Petilian 2.148Augustine of Hippo · ca. 400–403 · The church thirsts not for Donatist blood but for their return to unity.
- Against the Letters of Petilian 2.150Augustine of Hippo · ca. 400–403 · Just correction is merciful, unlike flattering leniency; each carries his own load, but the Donatists all carry the load of schism.
- Against the Letters of Petilian 2.152Augustine of Hippo · ca. 400–403 · The real blindness is charging the nations with unproved crimes while ignoring God's plain promises about them.
- Against the Letters of Petilian 2.153Augustine of Hippo · ca. 400–403 · Petilian cites Matt 5:9 against Catholic coercion.
- Against the Letters of Petilian 2.154Augustine of Hippo · ca. 400–403 · True peace is peace with Christ's word about the church of all nations; the spiritual 'war' for unity is correction in love, like the spirit's struggle against the flesh.
- Against the Letters of Petilian 2.155Augustine of Hippo · ca. 400–403 · Petilian cites Eph 4:1–3.
- Against the Letters of Petilian 2.156Augustine of Hippo · ca. 400–403 · The Donatists tolerate Optatus's known crimes for their own unity but invent unknown crimes to break the church's.
- Against the Letters of Petilian 2.157Augustine of Hippo · ca. 400–403 · Petilian cites Jer 6:14 / Ezek 13:10.
- Against the Letters of Petilian 2.158Augustine of Hippo · ca. 400–403 · Peace is in Christ's worldwide church, the city on the mountain of Daniel's prophecy, not in the party of Donatus.
- Against the Letters of Petilian 2.160Augustine of Hippo · ca. 400–403 · Augustine mocks the Donatist cult of those who threw themselves over cliffs.
- Against the Letters of Petilian 2.161Augustine of Hippo · ca. 400–403 · Petilian applies Christ's woes against the Pharisees to the Catholics.
- Against the Letters of Petilian 2.164Augustine of Hippo · ca. 400–403 · Christ's sheep hear his voice about the church of all nations; those who draw sheep away from that fold are the wolves in sheep's clothing.
- Against the Letters of Petilian 2.165Augustine of Hippo · ca. 400–403 · Petilian laments that the Catholics fulfil the role of the wicked in Scripture.
- Against the Letters of Petilian 2.166Augustine of Hippo · ca. 400–403 · Augustine returns Petilian's lament, applying it to the Donatists as heretics.
- Against the Letters of Petilian 2.168Augustine of Hippo · ca. 400–403 · Words of love are the Donatists' sheepskin.
- Against the Letters of Petilian 2.170Augustine of Hippo · ca. 400–403 · Paul bore with false brothers within the church; to imitate him the Donatists should tolerate the bad inside, not slander the innocent from outside.
- Against the Letters of Petilian 2.172Augustine of Hippo · ca. 400–403 · 1 Cor 13 tells against the Donatists: they have sacraments and faith but lack love, which is kept only in the unity of the church.
- Against the Letters of Petilian 2.174Augustine of Hippo · ca. 400–403 · Love would have borne the wicked within for the sake of unity; the Donatists instead would rejoice to learn the world was wholly wicked, contrary to Christ's word about the wheat growing everywhere.
- Against the Letters of Petilian 2.177Augustine of Hippo · ca. 400–403 · Petilian claims Christ tolerated other sects and coerced no one.
- Against the Letters of Petilian 2.178Augustine of Hippo · ca. 400–403 · Augustine corrects Petilian's misquotation and turns the true text to his point: Christ's name avails outside the communion of the disciples, as the sacrament does outside the church, though without love it does not bring eternal life.
- Against the Letters of Petilian 2.180Augustine of Hippo · ca. 400–403 · Paul rejoiced that Christ was preached even by envious men; whether they were inside or outside the church, this shows either that the wicked do not pollute the good or that Christ's name is holy even among heretics.
- Against the Letters of Petilian 2.182Augustine of Hippo · ca. 400–403 · Catholics persecute only as truth persecutes falsehood, and seek the Donatists' healing.
- Against the Letters of Petilian 2.184Augustine of Hippo · ca. 400–403 · No one is forced to faith, but laws rightly restrain evil; the Donatists coerce wherever they can, as the violence under Julian, against Rogatus, under Optatus, at Hippo, and at Calama shows.
- Against the Letters of Petilian 2.186Augustine of Hippo · ca. 400–403 · Coercion leaves free choice intact by prompting reflection on why one suffers; if for schism, the laws correct rather than persecute.
- Against the Letters of Petilian 2.187Augustine of Hippo · ca. 400–403 · Augustine chooses Christ's words about a worldwide church over Donatist words about traitors and the 'love of Donatus'.
- Against the Letters of Petilian 2.189Augustine of Hippo · ca. 400–403 · Christ, not either party, settles where the church is: throughout the earth.
- Against the Letters of Petilian 2.191Augustine of Hippo · ca. 400–403 · Like Cain, the Donatists are left to live by God's severity; they envy the worldwide 'sacrifice' of the church as Cain envied Abel, and their hatred makes them murderers.
- Against the Letters of Petilian 2.193Augustine of Hippo · ca. 400–403 · The Donatists follow neither Christ's pattern nor even that of the pagan persecutors: they contradict the gospel's promise of a worldwide church.
- Against the Letters of Petilian 2.195Augustine of Hippo · ca. 400–403 · The Circumcellions, not the Catholics, wield weapons; Peter's sword was drawn for Christ's body, theirs against it, and Catholics who resist them by force are like the still-weak Peter.
- Against the Letters of Petilian 2.197Augustine of Hippo · ca. 400–403 · The grain that died is Christ, whose fruit fills the world; the Donatists' 'harvest' is suicides.
- Against the Letters of Petilian 2.198Augustine of Hippo · ca. 400–403 · Petilian says the Catholics sow tares and will be burned.
- Against the Letters of Petilian 2.199Augustine of Hippo · ca. 400–403 · The parable says wheat and tares grow together throughout the field.
- Against the Letters of Petilian 2.201Augustine of Hippo · ca. 400–403 · The Circumcellions' violence belies any Donatist claim to turn the other cheek.
- Against the Letters of Petilian 2.202Augustine of Hippo · ca. 400–403 · Petilian argues that kings have always persecuted the righteous, that Catholics incite Christian emperors against Donatists, and that persecutors and alleged traitors perished by God's vengeance.
- Against the Letters of Petilian 2.203Augustine of Hippo · ca. 400–403 · Petilian contradicts himself about kings, and his own party petitioned the apostate Julian, praising his 'justice'.
- Against the Letters of Petilian 2.204Augustine of Hippo · ca. 400–403 · Scripture shows many kings friendly to the righteous, including the very kings of Daniel's story; Petilian's 'never' is a headlong falsehood.
- Against the Letters of Petilian 2.205Augustine of Hippo · ca. 400–403 · Petilian's examples predate Christ; and the Donatists appealed to the Christian Constantine yet rejected his judgment, while praising the apostate Julian who restored their churches.
- Against the Letters of Petilian 2.206Augustine of Hippo · ca. 400–403 · John 16:2 was fulfilled by the Jews' persecution of the apostles and later by the Arian Valens, not by Catholic emperors; and Paul himself sought the protection of Roman soldiers.
- Against the Letters of Petilian 2.207Augustine of Hippo · ca. 400–403 · Petilian's list of persecuting emperors names only pagans, who persecuted Catholics and Donatists alike, not the Catholic rulers he promised.
- Against the Letters of Petilian 2.208Augustine of Hippo · ca. 400–403 · Augustine mocks Petilian's promised list of Catholic persecutors who perished, which shrinks to Ursatius alone.
- Against the Letters of Petilian 2.209Augustine of Hippo · ca. 400–403 · One death proves nothing about all counts; and if Ursatius lived well, God will avenge his blood even on the beasts.
- Against the Letters of Petilian 2.210Augustine of Hippo · ca. 400–403 · Christian kings hear Psalm 2 in church, including its promise of the nations to Christ, and serve God as kings by acts no private person could do.
- Against the Letters of Petilian 2.211Augustine of Hippo · ca. 400–403 · Christian emperors hearing Daniel 3 in church learn both to refuse idolatry and, like Nebuchadnezzar after the miracle, to forbid blasphemy against God.
- Against the Letters of Petilian 2.212Augustine of Hippo · ca. 400–403 · Daniel's kings both persecuted and later protected the faithful and punished blasphemers; Christian emperors forbidding the 'blasphemy' of rebaptism resemble the latter.
- Against the Letters of Petilian 2.215Augustine of Hippo · ca. 400–403 · Catholics do not kill; the Donatists kill souls.
- Against the Letters of Petilian 2.218Augustine of Hippo · ca. 400–403 · Petilian asks why the Catholics seek communion with those they call heretics.
- Against the Letters of Petilian 2.219Augustine of Hippo · ca. 400–403 · Catholics seek the Donatists' return so that they may cease to be heretics.
- Against the Letters of Petilian 2.221Augustine of Hippo · ca. 400–403 · Augustine refuses the false dilemma: Catholics are innocent of the crimes charged, and Donatists are all guilty of schism.
- Against the Letters of Petilian 2.222Augustine of Hippo · ca. 400–403 · The Donatists' armed bands are the ones using swords; they are sought by the innocent so that they may become innocent.
- Against the Letters of Petilian 2.224Augustine of Hippo · ca. 400–403 · Catholics do not hope in princes; the Donatists themselves relied on Julian's rescript restoring their basilicas, which Augustine turns into a plea that all be restored to the older unity of Christ.
- Against the Letters of Petilian 2.226Augustine of Hippo · ca. 400–403 · Losing wealth is praiseworthy for the truth, but not for heresy; laws that threaten heretics with loss are merciful warnings.
- Against the Letters of Petilian 2.228Augustine of Hippo · ca. 400–403 · Petilian misquotes Christ's promise; his boast of poverty sits ill with his colleague Crispinus of Calama, who bought an estate and rebaptized its tenants by force.
- Against the Letters of Petilian 2.230Augustine of Hippo · ca. 400–403 · The Donatists kill souls with the sword of the tongue; by their own logic of contaminating communion they are like Optatus.
- Against the Letters of Petilian 2.231Augustine of Hippo · ca. 400–403 · Petilian claims that those baptized by Catholics take on their baptizers' crimes.
- Against the Letters of Petilian 2.232Augustine of Hippo · ca. 400–403 · No one comes innocent to baptism but Christ, even infants being baptized for forgiveness; and if baptism transferred the baptizer's crimes, all Optatus baptized would share his guilt.
- Against the Letters of Petilian 2.239Augustine of Hippo · ca. 400–403 · The ointment of Psalm 133 is the Spirit's love flowing from Christ the head through strong teachers to the perfect, beginning at Jerusalem; the visible chrism, like baptism, can be held by the wicked, but love only by the good.
- Against the Letters of Petilian 2.242Augustine of Hippo · ca. 400–403 · Petilian cites 1 Tim 5:22.
- Against the Letters of Petilian 2.243Augustine of Hippo · ca. 400–403 · 1 Tim 5:22 was addressed to Timothy, an ordained minister, and forbids consenting to sin, not tolerating sinners in unity.
- Against the Letters of Petilian 2.244Augustine of Hippo · ca. 400–403 · Petilian cites Rom 1:32.
- Against the Letters of Petilian 2.245Augustine of Hippo · ca. 400–403 · Consenting to sin differs from tolerating sinners.
- Against the Letters of Petilian 2.246Augustine of Hippo · ca. 400–403 · Petilian argues that Catholic acceptance of Donatist baptism proves its holiness.
- Against the Letters of Petilian 2.247Augustine of Hippo · ca. 400–403 · Catholics accept in converts the baptism of Christ, not of the Donatists, as they accept it in all sinners; the church on the rock is worldwide, and they destroy the deserter's faithlessness, not the commander's mark.
- Against the Letters of Petilian 3.1Augustine of Hippo · ca. 400–403 · Augustine opens Book 3: Petilian, unable to answer the first book, turned to abuse; Augustine will not return it.
- Against the Letters of Petilian 3.2Augustine of Hippo · ca. 400–403 · Augustine refuses to be drawn into self-defence and turns to address the readers about the church.
- Against the Letters of Petilian 3.3Augustine of Hippo · ca. 400–403 · Augustine asks his readers to glory in no man and not to leave the church because of anyone's sins, recalling the gospel images of the mixed church.
- Against the Letters of Petilian 3.4Augustine of Hippo · ca. 400–403 · The gospel parables teach toleration of the bad in the church until the end; separation is of heart now and of body only at the judgment.
- Against the Letters of Petilian 3.5Augustine of Hippo · ca. 400–403 · Church discipline is medicinal and necessary, but separating from the whole church over others' sins, even true ones, destroys the weak.
- Against the Letters of Petilian 3.6Augustine of Hippo · ca. 400–403 · Augustine warns Catholics against following any man against unity and urges mutual forbearance in love.
- Against the Letters of Petilian 3.7Augustine of Hippo · ca. 400–403 · Augustine's comfort under slander is a clear conscience and the truth of Christ, whose name is spread like ointment through all nations.
- Against the Letters of Petilian 3.8Augustine of Hippo · ca. 400–403 · Slander for Christ's sake adds to one's reward, as Christ himself was slandered; and the faithful are secure because their hope is in God, not in their ministers.
- Against the Letters of Petilian 3.10Augustine of Hippo · ca. 400–403 · The faithful are secure in God and the church whatever their ministers are.
- Against the Letters of Petilian 3.11Augustine of Hippo · ca. 400–403 · Augustine disowns his life before baptism, leaves his later life to those who know him, and denies on his conscience Petilian's charge that he is still a Manichee.
- Against the Letters of Petilian 3.12Augustine of Hippo · ca. 400–403 · Petilian attacks Augustine because he cannot answer the Scriptures for the church; whatever Augustine is, the church he defends stands.
- Against the Letters of Petilian 3.13Augustine of Hippo · ca. 400–403 · Slander is a 'weapon of the left hand' by which God's servants defeat the devil, through loving those who slander them.
- Against the Letters of Petilian 3.15Augustine of Hippo · ca. 400–403 · Augustine undertakes to show that Petilian did not answer his first book.
- Against the Letters of Petilian 3.17Augustine of Hippo · ca. 400–403 · Augustine challenges readers to find any answer in Petilian's letter to his central question.
- Against the Letters of Petilian 3.19Augustine of Hippo · ca. 400–403 · Augustine lists Petilian's personal attacks: dialectic, rhetoric, Manichaeism, letters, the blessed bread, and an old complaint of the bishop who ordained him, later retracted.
- Against the Letters of Petilian 3.20Augustine of Hippo · ca. 400–403 · Augustine corrects Petilian on Manichaean 'catechumens' (hearers) and denies having been a Manichaean priest.
- Against the Letters of Petilian 3.24Augustine of Hippo · ca. 400–403 · Petilian accuses Augustine of Academic scepticism, but the possibility of a hidden, stained conscience is no sceptical paradox.
- Against the Letters of Petilian 3.25Augustine of Hippo · ca. 400–403 · Augustine's 'what if' and 'perhaps' describe real cases, unlike 'what if the sky falls'; Petilian's parade of philosophers merely fills space.
- Against the Letters of Petilian 3.26Augustine of Hippo · ca. 400–403 · Even without 'what if' and 'perhaps,' the question stands; the two words Petilian says were omitted were simply missing from Augustine's copy.
- Against the Letters of Petilian 3.29Augustine of Hippo · ca. 400–403 · Mensurius died in communion before the schism; Caecilian was acquitted three times; and the imperial officials acted under laws the Donatists brought on themselves.
- Against the Letters of Petilian 3.30Augustine of Hippo · ca. 400–403 · Augustine refutes the claim that he fled Africa after condemnation by the proconsul Messianus, giving the dates of his stay in Milan.
- Against the Letters of Petilian 3.31Augustine of Hippo · ca. 400–403 · Petilian's insistence that Augustine could not be ignorant concedes that ignorance excuses; yet the question of the source of cleansing remains, and the Donatists rebaptize even those who could not have known anything.
- Against the Letters of Petilian 3.33Augustine of Hippo · ca. 400–403 · Making salvation depend on examining the baptizer puts hope in man; the faithful soul is subject to God, from whom alone is salvation.
- Against the Letters of Petilian 3.41Augustine of Hippo · ca. 400–403 · Baptism is never 'a sinner's' baptism; and the same prophecies that foretold Judas foretold the worldwide church.
- Against the Letters of Petilian 3.42Augustine of Hippo · ca. 400–403 · Petilian evades the Maximianist question; Catholics, who glory in God not man, are secure whatever is proved against some of their members.
- Against the Letters of Petilian 3.43Augustine of Hippo · ca. 400–403 · Alleged sinners among Catholics prejudge nothing against the church; and Catholic discipline does depose clergy, as many degraded men show.
- Against the Letters of Petilian 3.44Augustine of Hippo · ca. 400–403 · Catholic discipline condemned Honorius of Milevis and Splendonius, whom Petilian rebaptized and ordained; the faithful are justified by God whoever baptizes them.
- Against the Letters of Petilian 3.45Augustine of Hippo · ca. 400–403 · The Donatists' reception of the Maximianists, condemned by a council of 310 bishops, refutes their own principle that the guilt of some infects others.
- Against the Letters of Petilian 3.46Augustine of Hippo · ca. 400–403 · Baptism given in schism is Christ's and is not repeated; what reconciliation gives is that it begins to profit, as Catholic unity offers the Donatists.
- Against the Letters of Petilian 3.48Augustine of Hippo · ca. 400–403 · Augustine summarizes the rest of Petilian's letter: attacks on monasticism, on Augustine's statement that Christ baptizes, magicians' names, and the case of Optatus.
- Against the Letters of Petilian 3.60Augustine of Hippo · ca. 400–403 · Petilian ignored most of Augustine's scriptural arguments.
- Against the Letters of Petilian 3.62Augustine of Hippo · ca. 400–403 · Augustine lists the scriptural testimonies he gave for the church, which Petilian never addressed.
- Against the Letters of Petilian 3.63Augustine of Hippo · ca. 400–403 · The Corinthians too were baptized in Christ's name yet made schism over Paul's name; so Paul's rebuke fits the Donatists exactly.
- Against the Letters of Petilian 3.69Augustine of Hippo · ca. 400–403 · Petilian could not answer the charge that his predecessor Silvanus of Cirta was recorded as a traitor, and so kept silent.
- Against the Letters of Petilian 3.70Augustine of Hippo · ca. 400–403 · Augustine quotes his dilemma from Book 1 (1.23–1.24), to which Petilian made no answer.
- Against the Letters of Petilian 3.71Augustine of Hippo · ca. 400–403 · Augustine sets out the four possibilities regarding the documents on the traitors.
- Against the Letters of Petilian 3.72Augustine of Hippo · ca. 400–403 · In every case the truth favours Catholic unity: the world could not be guilty of crimes in Africa it could not know. Augustine leaves the Donatist readers to judge, his peace returning to him.
- On the Work of Monks 12Augustine of Hippo · ca. 400–401 · Paul's becoming all things to all, including his observances at Jerusalem and his refusal of support, was compassion for the weak, not pretense.
- Homily 2, section 2Eustathius Latinus · 5th cent. · Against those who read 'invisible and unformed' as uncreated matter, God did not merely shape pre-existing material but created matter together with its form.
- Homily 2, section 4Eustathius Latinus · 5th cent. · The darkness over the abyss is not an evil power, as Marcionites, Valentinians and Manichaeans claim, but darkened air over deep water; evil is not a substance but a disposition contrary to virtue.
- Homily 5, section 5Eustathius Latinus · 5th cent. · Blighted grain is still grain, while tares, like heretics mixed into the church, have their own origin; at creation the earth brought all plants to ripeness at once, before sin brought toil.
- Homily 8, section 1Eustathius Latinus · 5th cent. · God's word gave the earth power to bring forth animals, not a soul of its own as the Manichaeans claim; land animals have a fuller life than fish, and the camel's grudge rebukes vindictive men.
- Homily 9, section 4Eustathius Latinus · 5th cent. · Nature implants virtues and family love, as Paul's commands to parents and children confirm; lambs know their mothers and dogs reason like logicians and stay loyal, shaming those who keep company with blasphemers.
- Homily 9, section 6Eustathius Latinus · 5th cent. · Faith overcomes harmful creatures; turning to man, 'Let us make man in our image' shows the Son as the Father's co-worker and single image, against Jewish readings (angels) and those who call the Son unlike the Father.
- Opusculum 3.7Mark the Hermit · early to mid fifth century · Repentance, woven of three commandments, befits all to the end; Hebrews 6 forbids rebaptism, not repentance, against the Novatianists.
- Opusculum 3.8Mark the Hermit · early to mid fifth century · Hebrews warns the deniers of post-baptismal repentance; even the spiritual can fall through small unrepented sins.
- Opusculum 10.1Mark the Hermit · early to mid fifth century · Against those who make Melchizedek God by nature, Mark argues that his titles are interpretations of his name, not his nature.
- Opusculum 10.2Mark the Hermit · early to mid fifth century · “After the order of Melchizedek” concerns Christ's priesthood apart from the law, not divinity in Melchizedek.
- Opusculum 10.3Mark the Hermit · early to mid fifth century · Melchizedek is like Christ as a type, as Jonah and Moses are, not identical with him.
- Opusculum 10.4Mark the Hermit · early to mid fifth century · Melchizedek is without genealogy by Scripture's silence; Christ is truly without beginning because the Word was united to his humanity from the womb.
- Opusculum 10.5Mark the Hermit · early to mid fifth century · Melchizedek remains a priest as all saints remain with God; Paul's “how great” refers to tithes, not divinity, and types are not God.
- Opusculum 10.7Mark the Hermit · early to mid fifth century · Melchizedek's titles come from his city and his name, as personal names do not describe their bearers' nature.
- Opusculum 10.8Mark the Hermit · early to mid fifth century · Abraham's 318 servants figure the 318 fathers of Nicaea; Melchizedek's bread and wine figure the Eucharist.
- Opusculum 10.9Mark the Hermit · early to mid fifth century · A fleshless Word could not offer sacrifice; Melchizedek, like Abel and Jacob, was a human priest before the law.
- Opusculum 10.10Mark the Hermit · early to mid fifth century · The Melchizedekians are the secret false teachers Peter foretold; though excommunicated, they meet in secret and slander the orthodox.
- Opusculum 10.11Mark the Hermit · early to mid fifth century · No prophet, apostle, martyr, or father called Melchizedek God; the fullness of the Godhead dwells in Christ alone.
- Commentary on Daniel 7, scholion 20Polychronius of Apamea · ca. 400-430 · Polychronius identifies the three uprooted horns with Antiochus's conquests and rejects Apollinarius's Antichrist reading; a catena note adds that Eudoxius called his interpretation Porphyry's.
- Preface, lines 1–30Prudentius · ca. 400-405 · The opening hymn confesses one God in three, the Son begotten from the Father’s heart as Wisdom and the eternal Spirit, with their distinct works; the preface asks Christ whether the faith held is right, for the narrow way of salvation is beset by the winding paths of heresy.
- Preface, lines 31–68Prudentius · ca. 400-405 · Heretics tear the faith apart with syllogisms, but God chose the foolish to confound the wise, and Christ is the stone of stumbling; faith alone lights the way; the devil sows tares in Christ’s field, which God lets grow until the harvest, but their seeds must be known.
- Poem, lines 1–30Prudentius · ca. 400-405 · Against the Patripassians, who make the Father suffer and die: the Father has never been seen; whoever in Scripture saw God (Abraham, Jacob, Moses) saw the Son, who shows the Father in forms men can grasp.
- Poem, lines 91–120Prudentius · ca. 400-405 · Christ’s flesh, born of the Virgin, hungered, suffered and feared death; the Patripassians wrongly make the Father incarnate; Scripture says the Word, not the Father, became flesh; the Father is present everywhere through the Word and is seen in the Son.
- Poem, lines 151–180Prudentius · ca. 400-405 · The Word took human flesh so that man might become spiritual and immortal; the Son of man alone sees the Father; the Father did not come down into flesh, but the flesh went up to the Father; Sabellius, who denies the Son, also destroys the Father.
- Poem, lines 541–570Prudentius · ca. 400-405 · The Jews who denied Christ are now subject to the believing nations; against those who hold that Christ is only a good man and not God, the poet argues from the virgin birth: conceived by the Spirit without man, Christ is to be believed God, and Mary remained a virgin mother.
- Poem, lines 781–810Prudentius · ca. 400-405 · The soul is not God but a creature, the greatest of creatures, made in God’s likeness as a shadow resembles a body; only the Son, begotten not made, is true God co-eternal with the Father; God is boundless, the soul limited.
- Poem, lines 811–840Prudentius · ca. 400-405 · The created soul, joined to corruptible flesh, shares its sinfulness; it is God’s breath but not a part of God, since it began in time with the first-formed man; man is a mirror of God, and the varied breaths of our mouth illustrate the breath of God.
- Poem, lines 871–900Prudentius · ca. 400-405 · The soul is limited and located, can fall into sin and be punished, and needs grace and baptism to be justified; therefore it is not God or part of God; even angels, being made and not begotten, can sin; only God, Father and Son, is sinless and impassible.
- Poem, lines 901–930Prudentius · ca. 400-405 · The soul was created pure but, joined to flesh, fell in Adam, and Adam’s sin stains all his descendants from birth; yet souls are not passed on from parents like blood; each new soul still carries the ancient guilt until baptism washes it and gives new birth; soul and body share guilt and punishment.
- Poem, lines 931–960Prudentius · ca. 400-405 · Christ, born of an incorrupt mother, took a nature subject to punishment but not to sin, so death had no claim on him and was consumed in his body; only God is blameless, and the soul is not part of him; next the poet turns to the Manichees, who say Christ had only a phantom body.
- Poem, lines 961–990Prudentius · ca. 400-405 · Christ called himself the Son of man when healing and forgiving and foretelling his passion; if his body were a phantom, he lied, which God cannot do; Matthew’s genealogy of forty-two generations proves his true flesh, Christ completing the seventh week and the year of release.
- Poem, lines 991–1020Prudentius · ca. 400-405 · Christ, the perfect man, brings the sabbath rest to human flesh; Luke’s genealogy traces his descent through seventy-two generations back to Adam, who through Christ becomes son of God; to make Christ’s body airy is to make all his ancestors and humanity itself a fable.
- Preface, lines 1–46Prudentius · ca. 400-405 · In his preface the aged Prudentius reviews his schooling, legal career, governorships and court office, judges them worthless before death, and resolves to spend his remaining days praising God in verse.
- Quatrain 18: Samson vulpes capitPrudentius · ca. 400–410 · Samson’s foxes with burning tails, which set the Philistines’ fields alight, are a figure of heresy spreading vice.
- Preface, lines 31–59Prudentius · ca. 400-405 · Cain is a figure of Marcion, who divides the one God into a good and an evil god and so murders the unity of the faith.
- Poem, lines 1–30Prudentius · ca. 400-405 · Against Cain’s heir Marcion, the poet argues that the world’s mixture of good and evil does not imply two gods, since a divided supreme power cannot be supreme; the faith confesses one full God, in whom Christ is.
- Poem, lines 31–60Prudentius · ca. 400-405 · God the Father is the one source of all things and of number itself; the Son, begotten one from one before all time and not adopted, is the true form of the Father, so that the Godhead is one, which Marcion’s two lords deny.
- Poem, lines 61–90Prudentius · ca. 400-405 · God has set the one sun before human eyes as a sign: though it has three powers, light, heat and motion, it is one substance, so no one should believe in two gods; seeing double is a disease of the eye and of the mind.
- Poem, lines 91–120Prudentius · ca. 400-405 · If there are two gods, why not thousands, as the pagans hold? The poet challenges Marcion to divide their realms, and begins to state his view that an evil god made the world and man.
- Poem, lines 121–150Prudentius · ca. 400-405 · Marcion assigns the Old Testament to a harsh god and the New to a good one; the poet answers that the father of crimes exists but is no God, and portrays this devil as a monstrous hunter, a Nimrod snaring souls.
- Poem, lines 151–180Prudentius · ca. 400-405 · Those who call the author of evil God are as mad as the worshippers of Fever; evil was invented not by God, who alone is uncreated, but by a created angel who in pride persuaded himself that he was self-begotten.
- Poem, lines 181–210Prudentius · ca. 400-405 · Against the view that an eternal evil god rose from darkness, Scripture says that all things were made through the Word; the devil was made good and fell of his own will through envy of man, made from clay and set as lord over creation, and became the serpent, the source of evil.
- Poem, lines 331–360Prudentius · ca. 400-405 · The world was created good, as Moses testifies, by the one Creator, Father and Son being one in nature and will; created things such as iron or horses are not evil in themselves, but their misuse is.
- Poem, lines 481–510Prudentius · ca. 400-405 · Whoever has Christ, the cornerstone, built into his walls is safe from every enemy, even from Marcion’s god, the ruler of this vain world; as Paul says, creation is subjected to vanity, and our struggle is not against flesh and blood.
- Hymn 11, lines 1–32Prudentius · ca. 400-405 · Writing to Bishop Valerian, the poet describes the countless martyrs’ tombs of Rome, many nameless, and the tomb of Hippolytus, once a follower of Novatian’s schism, who as a martyr urged his followers to return to the catholic Church of Peter and Paul.
- Poem, lines 661–690Prudentius · ca. 400-405 · As the Virtues sing their psalms of victory and enter the camp, Discord, disguised as an ally, stabs Concord in the side through a gap in her armor.
- Poem, lines 691–720Prudentius · ca. 400-405 · Concord is only grazed; the Virtues seize the culprit, who names herself Discord, surnamed Heresy, whose god is now lesser, now greater, now double, now single, now a phantom; Faith silences her by piercing her tongue.
- Poem, lines 721–750Prudentius · ca. 400-405 · Heresy is torn to pieces and thrown to the beasts; Faith and Concord mount a tribunal in the middle of the camp, and the whole assembly gathers to hear them.
- Poem, lines 781–810Prudentius · ca. 400-405 · Peace forgives before sunset and is the offering most pleasing to Christ; but the Virtues must also detect the wolves in sheep’s clothing, Photinus and Arius; Faith comforts them and announces that, as Solomon built the temple after David’s wars, they must now build a temple.
- Exposition of the Right Faith 15Anonymous · early 5th century (probably Theodoret) · Against those who teach the mixture of the natures and the change of Christ's body into Godhead: such a change would add to God, produce two divine substances, or be pointless.
- Questions and Answers to the Orthodox 1–3Anonymous · 5th century (disputed) · Three questions: why the orthodox are few if God abolished the old worship (the answer cites the few chosen and the narrow way); how prophets differ from pagan oracles (God foretold through both, but only the prophets' words about the true God came true); and what advantage the baptized Christian has if those who know God's will are punished more.
- Questions and Answers to the Orthodox 4Anonymous · 5th century (disputed) · Heretics are justly punished, since they did not seek the truth wholeheartedly, refused it when shown, and founded their sects out of love of glory; whoever seeks the truth with his whole heart finds it.
- Questions and Answers to the Orthodox 5Anonymous · 5th century (disputed) · Miracles in heretical churches do not confirm their error: as God sends sun and rain on the unjust to their judgment, so he works powers among heretics, and Christ will reject even wonder-workers he never knew.
- Questions and Answers to the Orthodox 14Anonymous · 5th century (disputed) · Heretics who join the orthodox are not rebaptized or reordained: their error is corrected by change of belief, their baptism completed by anointing with chrism, and their ordination by the laying on of hands.
- Questions and Answers to the Orthodox 22Anonymous · 5th century (disputed) · That the wheat seems almost to have failed while tares multiply was foretold by Christ and the apostles; yet the wheat will last to the end, for the sake of the elect, and tares imply wheat.
- Questions and Answers to the Orthodox 100–101Anonymous · 5th century (disputed) · Miracles continued in churches seized by heretics because they are worked by the orthodox saints and martyrs to whom those churches belong; and Christians learn in the right order, for the apostles preached Christ from the law, which is the Gospel foretold, as the Gospel is the law fulfilled.
- Questions and Answers to the Orthodox 127–128Anonymous · 5th century (disputed) · Animals that prey on one another and on men do not prove two creators, as the Manichaeans claim: one good God made them for human service, food, and discipline, and their mortality shows they are not gods; irrational nature cannot be evil.
- On the Good of Marriage 26Augustine of Hippo · 401 · Christ ate and drank yet had the virtue of abstinence; so Abraham, though married, had continence in disposition as fully as John the Baptist had it in action.
- On the Good of Marriage 33Augustine of Hippo · 401 · Augustine answers the Manichees: the patriarchs' plural marriages were not against nature, custom, or any command of their time.
- Literal Commentary on Genesis 7.9Augustine of Hippo · ca. 401–415 · An irrational soul cannot be the material of the rational soul, both because body would then be the soul's material and because it would imply transmigration, which the catholic faith rejects.
- Literal Commentary on Genesis 7.11Augustine of Hippo · ca. 401–415 · Memories of former animal lives are false or demonic; the Manichees are worse than the philosophers, since they make the changeable soul God's own substance.
- Literal Commentary on Genesis 8.2Augustine of Hippo · ca. 401–415 · Augustine recalls that his early books against the Manichees interpreted Genesis figuratively, quotes his earlier hope for a literal reading, and now attempts it.
- Literal Commentary on Genesis 8.27Augustine of Hippo · ca. 401–415 · God speaks through his own substance only in creating and enlightening; to others he speaks through creatures, as in Adam's case; Augustine rejects the heretical view that the Son was visible in his own substance before the incarnation.
- Literal Commentary on Genesis 10.13Augustine of Hippo · ca. 401–415 · This view avoids both absurdity and Manichaeism; the question concerns infants, not older children, who sin in many ways, nor the sins of parents, which do not harm children.
- Literal Commentary on Genesis 10.25Augustine of Hippo · ca. 401–415 · Augustine criticizes Tertullian's view that the soul and God are bodies, noting his admission that every body is passible, and rejects his airy, limbed soul as based on dream images.
- Literal Commentary on Genesis 11.13Augustine of Hippo · ca. 401–415 · Against heretics who give the devil a separate evil principle, Augustine holds that his nature is good as God's creature and that he fell by proud and envious will.
- Literal Commentary on Genesis 11.25Augustine of Hippo · ca. 401–415 · Ezekiel's lament over the prince of Tyre, fallen from God's paradise, is applied to the devil's body: heretics and backsliders who fall from the church.
- Canon 57 (Bruns)Anonymous · 401–424 (collection of 419) · Those baptized as children among the Donatists who later join the catholic church by the laying on of hands may be ordained clergy.
- Canon 66 (Bruns)Anonymous · 401–424 (collection of 419) · The council resolves to deal gently and peaceably with the Donatists.
- Notice before canon 66 (Bruns)Anonymous · 401–424 (collection of 419) · The council of 13 September 401 receives the letters of Anastasius of Rome urging action against the Donatists.
- Canon 67 (Bruns)Anonymous · 401–424 (collection of 419) · Letters are to be sent to the African magistrates asking them to record publicly what the Donatists did to the Maximianists, who had split from them.
- Canon 68 (Bruns)Anonymous · 401–424 (collection of 419) · Rome is to be asked to allow converted Donatist clergy to keep their ranks where this serves unity, as an exception to the overseas council's ruling.
- Canon 69 (Bruns)Anonymous · 401–424 (collection of 419) · Envoys are to show the Donatists from public records that they themselves readmitted Maximianists, and so cannot condemn the catholic church for communion with those they accused.
- Canon 91 (Bruns)Anonymous · 401–424 (collection of 419) · Each bishop is to summon the Donatist leaders of his city, through the magistrates, to a conference.
- Canon 92 (Bruns)Anonymous · 401–424 (collection of 419) · The form of summons to the Donatists, inviting them to choose delegates for a peaceful conference; then the notice of the council of 404 sending Theasius and Evodius to the emperors.
- Canon 93 (Bruns)Anonymous · 401–424 (collection of 419) · The instructions to the legates of 404: they are to ask the emperors for protection against Donatist violence and the Circumcellions and for the enforcement of the laws against heretics.
- Canon 94 (Bruns)Anonymous · 401–424 (collection of 419) · The compiler's brief summary of the council of 405: legations, letters to the magistrates on unity, thanks to the emperors for the edict against the Donatists, and Innocent's letter discouraging bishops' journeys overseas.
- Canon 99 (Bruns)Anonymous · 401–424 (collection of 419) · Converted Donatist congregations with bishops may keep them; after the edict of unity, Donatist churches and property pass to the catholic bishop of the place.
- Notice before canon 107 (Bruns)Anonymous · 401–424 (collection of 419) · Notices of two councils of 408 (16 June and 13 October) sending embassies against pagans and heretics.
- Notice before canon 108 (Bruns)Anonymous · 401–424 (collection of 419) · Notice of the council of 410 sending an embassy against the Donatists.
- Canon 109 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that Adam would have died even without sin.
- Notice before canon 109 (Bruns)Anonymous · 401–424 (collection of 419) · Notice of the general council of Carthage of 1 May 418 against the Pelagians.
- Canon 110 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever denies infant baptism or denies that infants are baptized for the remission of an original sin inherited from Adam.
- Canon 111 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that grace only forgives past sins and does not also help us not to sin.
- Canon 112 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that grace only teaches us what to do and does not also give the love and power to do it.
- Canon 113 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that grace only makes obedience easier, as if the commandments could be kept without it.
- Canon 114 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that the saints confess sin in 1 John 1:8 only out of humility, not truly.
- Canon 115 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that the saints pray "Forgive us our debts" only for others and not for themselves.
- Canon 116 (Bruns)Anonymous · 401–424 (collection of 419) · Anathema on whoever says that the saints pray "Forgive us our debts" out of humility and not truly.
- Canon 117 (Bruns)Anonymous · 401–424 (collection of 419) · Where both catholic and Donatist congregations existed under different sees, a reunited place keeps its existing allegiance, whenever the union was made.
- Canon 121 (Bruns)Anonymous · 401–424 (collection of 419) · A bishop who neglects to win his Donatist places within six months of a warning loses them; no appeal lies from judges chosen by consent; a bishop negligent against heretics is excluded from communion.
- Letter 2, chapter 8Innocent I, bishop of Rome · 401–417 · Converts baptized by Novatianists or Montenses are received by laying on of hands, but catholics who were rebaptized by them must do long penance.
- Letter 3, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent rebukes the bishops who broke communion because converted Priscillianists such as Symphosius and Dictinius were received and kept their rank, and urges unity.
- Letter 3, chapter 3Innocent I, bishop of Rome · 401–417 · Bishop John and others whose communion is in doubt must either accept the Toledo settlement or be excommunicated.
- Letter 6 to Exsuperius, chapter 2Innocent I, bishop of Rome · 401–417 · Innocent rules that those who lived incontinently after baptism and ask for penance at death are to receive both penance and final communion.
- Letter 6 to Exsuperius, chapter 7Innocent I, bishop of Rome · 401–417 · Innocent lists the books of the canon, including Tobit, Judith, Maccabees and two books of Esdras, and condemns apocryphal books under the names of apostles; the letter is dated 20 February 405.
- Letter 7, chapter 3Innocent I, bishop of Rome · 401–417 · Only the canons of Nicaea are binding; canons composed by heretics, already condemned at Sardica, are to be rejected.
- Letter 16, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent tells Marcian of Naissus to receive clerics ordained by Bonosus before his condemnation, if their claim is true.
- Letter 17 to the bishops of Macedonia, chapter 3Innocent I, bishop of Rome · 401–417 · Innocent argues that those ordained by heretics received not honour but condemnation through the laying on of hands, and so cannot hold clerical rank.
- Letter 17 to the bishops of Macedonia, chapter 4Innocent I, bishop of Rome · 401–417 · Innocent rejects the claim that a lawful ordination cleanses an invalid one: converts baptized among heretics receive only lay communion, and lapsed Catholics only penance.
- Letter 17, chapter 5Innocent I, bishop of Rome · 401–417 · Innocent argues that receiving Bonosus’s clergy in their orders was a temporary concession, that the Nicene canon on the Novatianists applies to them alone, and that those who went over to Bonosus after his condemnation cannot be clerics.
- Letter 24, chapter 2Innocent I, bishop of Rome · 401–417 · Church provinces are not to follow imperial divisions; Cyprus must keep the Nicene canons on ordination; Arian clergy are received only as laymen, since heretics cannot give the Spirit in ordination.
- Letter 29, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent praises the African bishops for referring the case of Pelagius and Caelestius to the apostolic see, which, he says, confirms the judgments of all the churches.
- Letter 29, chapter 2Innocent I, bishop of Rome · 401–417 · Innocent agrees that the Pelagian error must be cut out quickly, like a festering wound, before it spreads through the church.
- Letter 29, chapter 3Innocent I, bishop of Rome · 401–417 · Innocent argues that those who owe their very existence to God cannot deny that they owe their daily goodness to his grace.
- Letter 29, chapter 4Innocent I, bishop of Rome · 401–417 · Innocent argues that we need God’s help daily, whether to live better or to return from error, and that free will alone cannot resist sin.
- Letter 29, chapter 5Innocent I, bishop of Rome · 401–417 · Citing David’s prayer for God’s help in Psalm 27, Innocent asks how Pelagius and Caelestius can claim that we need no divine help.
- Letter 29, chapter 6Innocent I, bishop of Rome · 401–417 · Adam, using free will heedlessly, fell beyond self-recovery; Christ restores through baptism and gives daily grace, without which we are again overcome.
- Letter 29, chapter 7Innocent I, bishop of Rome · 401–417 · Innocent declares those who deny the need for divine help enemies of the catholic faith and excludes Pelagius and Caelestius from communion.
- Letter 29, chapter 8Innocent I, bishop of Rome · 401–417 · If Pelagius and Caelestius acknowledge their need of God’s help and condemn their teaching, the bishops may receive them back into the fold.
- Letter 29, chapter 9Innocent I, bishop of Rome · 401–417 · Innocent closes, saying the African bishops’ report needs nothing added, and dates the letter 27 January 417.
- Letter 30, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent praises the bishops of Milevis and Carthage for both separating those who persist in error and receiving those who return.
- Letter 30, chapter 2Innocent I, bishop of Rome · 401–417 · Innocent says that questions of faith are rightly referred to Peter’s see and that its sentence on the authors of the new heresy will benefit the whole church.
- Letter 30, chapter 3Innocent I, bishop of Rome · 401–417 · Denying God’s help abolishes prayer; Adam fell by trusting his liberty, and David prays for God’s help in the Psalms.
- Letter 30, chapter 4Innocent I, bishop of Rome · 401–417 · Since Scripture always joins God’s help to free will, Pelagius and Caelestius err in claiming free will suffices; grace is needed even after baptism.
- Letter 30, chapter 5Innocent I, bishop of Rome · 401–417 · Innocent rejects the Pelagian claim that unbaptized infants can have eternal life, citing John 6 and Christ’s call to the children.
- Letter 30, chapter 6Innocent I, bishop of Rome · 401–417 · Innocent excommunicates Pelagius and Caelestius and all who obstinately defend them, while allowing their reception if they repent, and dates the letter 27 January 417.
- Letter 31, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent thanks five African bishops for their letter on grace and says that one who denies receiving anything from God leaves himself no hope.
- Letter 31, chapter 2Innocent I, bishop of Rome · 401–417 · Those misled by Pelagius, whether at Rome or elsewhere, are to be won back gently, and his condemnation should correct them.
- Letter 31, chapter 3Innocent I, bishop of Rome · 401–417 · Innocent doubts the acts of the Synod of Diospolis (415) brought to him, since they came without an official letter and show Pelagius evading the charges.
- Letter 31, chapter 4Innocent I, bishop of Rome · 401–417 · Innocent neither approves nor condemns the Diospolis judgment; Pelagius should come himself, or by letter condemn his errors and seek pardon.
- Letter 31, chapter 5Innocent I, bishop of Rome · 401–417 · Innocent condemns the book attributed to Pelagius and calls on him to anathematize his views, so that his followers may be recalled.
- Letter 34, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent consoles Jerome after the attack on his monasteries, offers judges if he names the culprits, and says he has warned Bishop John of Jerusalem.
- Letter 41, chapter 1Innocent I, bishop of Rome · 401–417 · Innocent orders Bishop Laurence to act against the Photinian heretics led by Marcus, who deny that Christ was begotten from the Father before the ages.
- Apology against Rufinus 1.3Jerome · ca. 401–402 · Jerome explains that he answered his accusers without naming Rufinus, and quotes Rufinus's preface praising Jerome's translations of Origen as purged of anything contrary to the faith.
- Apology against Rufinus 1.4Jerome · ca. 401–402 · Jerome asks which faith Rufinus meant by "our faith," and promises to answer Rufinus's books once they are published.
- Apology against Rufinus 1.6Jerome · ca. 401–402 · Jerome explains that Pammachius's letters made him translate On First Principles literally, since Rufinus had softened only the passages on the Trinity and kept Origen's other errors.
- Apology against Rufinus 1.7Jerome · ca. 401–402 · Jerome quotes his letter to Pammachius and Oceanus: he translated On First Principles literally to expose Origen's heresies and Rufinus's softened version, not to commend them.
- Apology against Rufinus 1.8Jerome · ca. 401–402 · Jerome contrasts his long, unchallenged translating with Rufinus's first work, and claims that the Apology for Origen ascribed to Pamphilus is really the first of Eusebius's six books.
- Apology against Rufinus 1.10Jerome · ca. 401–402 · Jerome urges Rufinus to admit that the Apology is not Pamphilus's, since it sets a supposed martyr against the condemnations of Origen by Theophilus and Anastasius.
- Apology against Rufinus 1.11Jerome · ca. 401–402 · Jerome compares Rufinus's charge to Eusebius's against Methodius, defends having praised Eusebius and Origen for their learning, and explains that his literal translation was forced on him by Rufinus's compromising praise.
- Apology against Rufinus 1.12Jerome · ca. 401–402 · Jerome denies that the condemnations of Origen by bishops and emperors were aimed at Rufinus or prompted by himself, and mentions his private letter of expostulation to Rufinus.
- Apology against Rufinus 1.14Jerome · ca. 401–402 · Jerome notes that Rufinus claimed ignorance of Origen's errors when Theophilus's letters were read, and asks the same allowance for himself.
- Apology against Rufinus 1.18Jerome · ca. 401–402 · Jerome quotes Origen's lost Stromata 6, which follows Plato in allowing a useful lie as a medicine, to support his charge that Origenists tolerate lying.
- Apology against Rufinus 1.20Jerome · ca. 401–402 · Jerome contrasts Origen's speculations with his own legitimate discussion of Hebrew ambiguities.
- Apology against Rufinus 1.22Jerome · ca. 401–402 · Jerome shows that his comment on Eph 1:4 referred election to God's foreknowledge, reported Origen's view of pre-existent souls only as "another's," and then refuted it.
- Apology against Rufinus 1.23Jerome · ca. 401–402 · Jerome defends his comment on Eph 1:21: ranks and advancement among angels, like grades of clergy among men, do not mean angels turning into demons or men as Origen taught.
- Apology against Rufinus 1.26Jerome · ca. 401–402 · Jerome quotes the end of his comment on Eph 4:16, on the restoration of the scattered body of the church, which Rufinus had attacked as his strongest charge.
- Apology against Rufinus 1.27Jerome · ca. 401–402 · Jerome explains that his comment on Eph 4:16 contrasted two heresies about the final restoration and did not state his own view.
- Apology against Rufinus 1.31Jerome · ca. 401–402 · Jerome replies that a dream cannot bind like a waking oath, retorts with the vows of baptism and monastic life, and warns Rufinus with the Psalms.
- Apology against Rufinus 2.4Jerome · ca. 401–402 · Jerome says Rufinus answers about the Trinity, which no one questioned, and demands his view on the origin of Christ's human soul.
- Apology against Rufinus 2.5Jerome · ca. 401–402 · Jerome demands that Rufinus say plainly whether the risen will keep their sex and their flesh and blood forever, instead of using Origen's ambiguous formula.
- Apology against Rufinus 2.7Jerome · ca. 401–402 · Jerome argues that Rufinus's formula blames the devil for all sin, denying free will, and is compatible with Origen's view of eternal fire as remorse; he should have used Scripture's plain words of the devil's final ruin.
- Apology against Rufinus 2.8Jerome · ca. 401–402 · Jerome quotes Rufinus's statement to Anastasius that he holds no fixed view among the three theories of the soul's origin.
- Apology against Rufinus 2.10Jerome · ca. 401–402 · Jerome scorns Rufinus's professed ignorance on the origin of the soul as an evasion meant to avoid condemning Origen's doctrine of pre-existence.
- Apology against Rufinus 2.11Jerome · ca. 401–402 · Jerome argues that by claiming to cut out only heretical interpolations, Rufinus made himself answerable for every error he left in On First Principles, such as the passage on the Son not seeing the Father.
- Apology against Rufinus 2.12Jerome · ca. 401–402 · Jerome lists the doctrines in Origen's works that he holds heretical and challenges Rufinus to show where Origen contradicts them.
- Apology against Rufinus 2.14Jerome · ca. 401–402 · Jerome replies to Rufinus's claim to be neither Origen's defender nor first translator: the fault is not translating Origen but praising his heresies, as Anastasius's letter to John of Jerusalem said.
- Apology against Rufinus 2.15Jerome · ca. 401–402 · Jerome quotes Rufinus's preface and his treatise on the falsification of Origen's books, and lists blasphemies he finds even in Rufinus's edited version of the Apology for Origen.
- Apology against Rufinus 2.17Jerome · ca. 401–402 · Jerome rejects Rufinus's argument from falsified writings (the Recognitions, Clement of Alexandria, Dionysius) as one that would make every author's errors someone else's.
- Apology against Rufinus 2.18Jerome · ca. 401–402 · Jerome translates more of Origen's letter to friends at Alexandria than Rufinus did, to show that it attacks the bishops who condemned him and that Rufinus cut its context.
- Apology against Rufinus 2.19Jerome · ca. 401–402 · Jerome explains that Origen alleged falsification only about his dialogue with Candidus, and ridicules Rufinus's stories of Hilary's falsified book and Cyprian's On the Trinity, which is Novatian's.
- Apology against Rufinus 2.21Jerome · ca. 401–402 · Jerome quotes Rufinus's attack on Epiphanius, who had claimed to have read six thousand of Origen's books, as one of the critics who plunder Origen while condemning him.
- Apology against Rufinus 2.22Jerome · ca. 401–402 · Jerome defends Epiphanius, notes that the bishops of East and West condemn Origen, and says that Origen never wrote six thousand books.
- Apology against Rufinus 2.23Jerome · ca. 401–402 · Jerome explains that he once listed the Apology as Pamphilus's in his On Illustrious Men, relying on Rufinus's copy, but later found it was Book 1 of Eusebius's Apology.
- Apology against Rufinus 3.5Jerome · ca. 401–402 · Jerome argues that Rufinus's story of stolen and falsified drafts of On First Principles is self-contradictory, and that no editing could make the work catholic.
- Apology against Rufinus 3.9Jerome · ca. 401–402 · Jerome offers Rufinus peace if both will condemn Origen together, following Theophilus and Anastasius.
- Apology against Rufinus 3.11Jerome · ca. 401–402 · Jerome repeats that a commentary reports many views, whereas Rufinus's preface made him answerable for what he kept in On First Principles.
- Apology against Rufinus 3.12Jerome · ca. 401–402 · Jerome repeats that he found at Caesarea the six books of Eusebius's Apology for Origen, of which Rufinus's "Pamphilus" is the first, and urges Rufinus to retract the attribution to spare the martyr's name.
- Apology against Rufinus 3.14Jerome · ca. 401–402 · Jerome restates his argument that Rufinus's preface, claiming to keep only the best of Origen, makes him answerable for every error left in On First Principles.
- Apology against Rufinus 3.16Jerome · ca. 401–402 · Jerome doubts Rufinus's promise to follow Theophilus, lists the letters of Theophilus he has translated, and recalls that Rufinus's former ally had urged him to resist Epiphanius.
- Apology against Rufinus 3.18Jerome · ca. 401–402 · Jerome says that Paul rejected the Origenist monks expelled from Egypt, and that Theophilus himself is witness to Jerome's communion with him.
- Apology against Rufinus 3.19Jerome · ca. 401–402 · Jerome denies writing anything shameful about Vigilantius and says his letter to Vigilantius answered Rufinus, who had stirred Vigilantius up.
- Apology against Rufinus 3.20Jerome · ca. 401–402 · Jerome challenges Rufinus, who doubts Anastasius's letter against him, to verify it in the Roman archives or answer Anastasius himself.
- Apology against Rufinus 3.23Jerome · ca. 401–402 · Jerome quotes Epiphanius's letter to John of Jerusalem praying that Rufinus be freed from Origen's heresy, to refute Rufinus's claim that Epiphanius had given him the kiss of peace.
- Apology against Rufinus 3.24Jerome · ca. 401–402 · Jerome denies sending agents to Rome to harm Rufinus, explaining why each of the presbyters Rufinus suspected went there, and sees God's providence in it.
- Apology against Rufinus 3.27Jerome · ca. 401–402 · Jerome argues that praising a man in one respect and blaming him in another is consistent, unlike Rufinus's praising and then condemning the same qualities in Jerome.
- Apology against Rufinus 3.30Jerome · ca. 401–402 · Jerome presses Rufinus on the three theories of the soul's origin: if one is true, his professed ignorance of all three is evasion meant to protect Origen's view.
- Apology against Rufinus 3.33Jerome · ca. 401–402 · Jerome denies breaking the reconciliation of 397 by plotting against Rufinus, noting that Aterbius had accused Rufinus of Origenism at Jerusalem before any quarrel.
- Apology against Rufinus 3.34Jerome · ca. 401–402 · Jerome answers Rufinus's complaint that he should have rebuked him privately, and points out contradictions in Rufinus's story of how his drafts were stolen.
- Apology against Rufinus 3.35Jerome · ca. 401–402 · Jerome says that his friends, whom Rufinus calls his disciples, suspect Jerome himself because of Rufinus's praise, so he cannot restrain them.
- Apology against Rufinus 3.36Jerome · ca. 401–402 · Jerome says his literal translation of On First Principles, requested by Pammachius and Oceanus, served both to show Rufinus's faith and to expose Origen's heresy.
- Apology against Rufinus 3.37Jerome · ca. 401–402 · Jerome says he translated On First Principles anew only because Rufinus's praise had implicated him, and prefers Rufinus's enmity to the friendship of heretics.
- Apology against Rufinus 3.38Jerome · ca. 401–402 · Jerome insists that his friendly letter to Rufinus (Ep. 81) is genuine and was withheld by friends at Rome, and that Anastasius's letter is likewise genuine.
- Apology against Rufinus 3.40Jerome · ca. 401–402 · Jerome traces the doctrine of transmigration and of learning as recollection from Pythagoras through Plato to Origen's On First Principles, and explains that he spoke of reading doctrines, not books.
- Apology against Rufinus 3.43Jerome · ca. 401–402 · Jerome refuses to keep silent about heretics, and answers Rufinus with a long chain of sayings from Proverbs and with Ps 58.
- Apology against Rufinus 3.44Jerome · ca. 401–402 · Jerome ends: if Rufinus wants peace, let him lay down his arms; one faith will bring peace.
- Apology against Jerome 1.2Rufinus of Aquileia · ca. 401 · Rufinus explains why he must answer after all, since silence on a matter of faith would cause scandal, and promises plain words rather than eloquence.
- Apology against Jerome 1.4Rufinus of Aquileia · ca. 401 · Rufinus recalls his baptism at Aquileia about thirty years earlier and sets out his faith in the Trinity, the incarnation, and the resurrection of this same flesh.
- Apology against Jerome 1.5Rufinus of Aquileia · ca. 401 · Rufinus appeals to the Creed of Aquileia, which confesses "the resurrection of this flesh," and complains that his accuser still demands every limb be named.
- Apology against Jerome 1.8Rufinus of Aquileia · ca. 401 · The risen flesh is this same flesh with all its members but without corruption, frailty, or sexual use; the church's faith walks between two errors.
- Apology against Jerome 1.10Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's charge that he translated Origen's teaching on universal restoration and pre-existent souls, and undertakes to explain why he translated On First Principles.
- Apology against Jerome 1.12Rufinus of Aquileia · ca. 401 · Rufinus says his prefaces declared his catholic faith and explained that he left out passages in Origen that contradicted Origen's own orthodox statements or had been interpolated.
- Apology against Jerome 1.14Rufinus of Aquileia · ca. 401 · Rufinus quotes his preface to On First Principles: he promised only to leave out what contradicted Origen himself, not everything contrary to the faith.
- Apology against Jerome 1.17Rufinus of Aquileia · ca. 401 · Rufinus introduces the passage of On First Principles about the invisibility of God that his accusers had falsified.
- Apology against Jerome 1.18Rufinus of Aquileia · ca. 401 · Rufinus explains Origen's preference for "knowing" over "seeing" in the Godhead as a defence against Valentinians and Anthropomorphites, and says it implies no inequality in the Trinity.
- Apology against Jerome 1.19Rufinus of Aquileia · ca. 401 · Rufinus charges Eusebius of Cremona with interpolating into his translation the claim that the Son does not see the Father nor the Spirit the Son, and anathematizes that claim.
- Apology against Jerome 1.21Rufinus of Aquileia · ca. 401 · Rufinus accuses Eusebius of spreading the charge behind his back, and Jerome of retranslating On First Principles to expose Origen's errors, contrary to Jerome's own earlier boast.
- Apology against Jerome 1.22Rufinus of Aquileia · ca. 401 · Rufinus mocks Jerome's claim to have repented of his former praise of Origen, saying true repentance weeps and keeps silent rather than accusing others.
- Apology against Jerome 1.25Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's Commentary on Ephesians on "before the foundation of the world," in which Jerome explains katabolē and speaks of election before birth.
- Apology against Jerome 1.27Rufinus of Aquileia · ca. 401 · Rufinus argues that Jerome's own commentary teaches the pre-existence of souls, and that Jerome's device of attributing it to "another" traps him either way.
- Apology against Jerome 1.29Rufinus of Aquileia · ca. 401 · Rufinus argues that when Jerome presents another's view at length without refuting it, the view is his own, and that Origen himself spoke more cautiously.
- Apology against Jerome 1.30Rufinus of Aquileia · ca. 401 · Rufinus presses the dilemma: whichever "other" is Jerome's own voice, Jerome either teaches the pre-existence of souls or condemns its denial as heretical.
- Apology against Jerome 1.31Rufinus of Aquileia · ca. 401 · Rufinus offers Jerome a way out, supposing the second "other" is Jerome himself, and quotes the commentary's view that all, even the devil and his angels, will be subjected to Christ, some willingly and some by necessity.
- Apology against Jerome 1.32Rufinus of Aquileia · ca. 401 · Rufinus concludes that Jerome's second exposition promises lesser rewards even to the devil and his angels, a view harsher than the opinion Jerome condemns in Origen.
- Apology against Jerome 1.33Rufinus of Aquileia · ca. 401 · Rufinus sums up: Jerome's own chosen commentaries teach both the pre-existence of souls and a final reward even for the devil, the doctrines he condemns in Origen.
- Apology against Jerome 1.34Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's comment on Eph 2:6–7 that the fallen angels and Lucifer will at the end be governed by the will of Christ and his saints, and argues that this implies their final blessedness.
- Apology against Jerome 1.36Rufinus of Aquileia · ca. 401 · Rufinus turns Jerome's own words against him and quotes the Ephesians commentary on the church as including angels and on knowledge of God as recollection from a former life.
- Apology against Jerome 1.38Rufinus of Aquileia · ca. 401 · Rufinus quotes further passages of Jerome's Ephesians commentary, on stars not being clean, the soul made before the body, and angels and souls as the sheep and the lost sheep.
- Apology against Jerome 1.39Rufinus of Aquileia · ca. 401 · Rufinus argues that Jerome's commentary makes souls and angels one nature to be reunited in one flock, the very view of the "little women" he ridicules, and mocks Jerome's claim that Paul only hinted at it.
- Apology against Jerome 1.40Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's commentaries on Ephesians and Philemon describing the body as the soul's prison and the soul's return to Christ.
- Apology against Jerome 1.41Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's own demand to be judged only by what he says in his own person, and then cites the Ephesians commentary, without any "other," on the restoration of all things to their original state.
- Apology against Jerome 1.42Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's comment on Eph 4:16, which pictures the restoration of all rational creatures, the fugitive angel included, into one body like a dismembered body reassembled.
- Apology against Jerome 1.43Rufinus of Aquileia · ca. 401 · Rufinus parodies Jerome by putting into his mouth a speech that excuses every earlier teacher but condemns Origen alone for the doctrines Jerome's own commentary teaches.
- Apology against Jerome 1.44Rufinus of Aquileia · ca. 401 · Rufinus concludes Book 1: if Origen's repentance, reported in his letter to Fabian, did not earn him pardon, neither can Jerome's.
- Apology against Jerome 2.3Rufinus of Aquileia · ca. 401 · Rufinus declares that anyone who teaches that perjury is ever permitted is outside the faith of Christ and the catholic church.
- Apology against Jerome 2.9Rufinus of Aquileia · ca. 401 · Rufinus argues that the views Jerome condemns as pagan, the pre-existence of souls and a final end of punishment, are not impious if held to defend God's justice.
- Apology against Jerome 2.20Rufinus of Aquileia · ca. 401 · Rufinus quotes Jerome's letter comparing Origen's output with Varro's, which says Origen was condemned at Alexandria and Rome not for heresy but from envy.
- Apology against Jerome 2.21Rufinus of Aquileia · ca. 401 · Rufinus imagines a prophet warning Jerome that he would one day condemn the Origen he then praised, and so condemn himself.
- Apology against Jerome 2.29Rufinus of Aquileia · ca. 401 · Rufinus mocks Jerome's complaint that his translation showed Origen to be a heretic and Rufinus a catholic, asking which of the two Jerome actually wants him to say.
- Apology against Jerome 2.30Rufinus of Aquileia · ca. 401 · Rufinus rebukes Jerome for doubting that the Apology for Origen is by the martyr Pamphilus, and argues that it defends Origen from Origen's own words whoever wrote it.
- Apology against Jerome 2.42Rufinus of Aquileia · ca. 401 · Rufinus continues his summary: Jerome's own commentaries contain the Origenist views he condemns, he broke his oath against secular books, and he praised Origen in many prefaces.
- Apology against Jerome 2.47Rufinus of Aquileia · ca. 401 · Rufinus closes: if a synod condemns books containing Origen's views with their authors, Jerome's commentaries must fall too, and Rufinus will follow the judgment of the catholic church either way.
- Commentary on the Apostles' Creed 5Rufinus of Aquileia · ca. 404 · 'One God' means one without any other; 'almighty' applies also to the Son; 'invisible and impassible' were added at Aquileia against the Patripassians.
- Commentary on the Apostles' Creed 39Rufinus of Aquileia · ca. 404 · The one holy church keeps the whole faith; Rufinus warns against the 'councils of vanity' of Marcion, Ebion, Mani, Paul of Samosata, Arius and others.
- Commentary on the Apostles' Creed 41Rufinus of Aquileia · ca. 404 · The resurrection of the flesh, denied by Valentinus and the Manichees, is taught by Isaiah, Daniel, and Christ, and brings the pure into the angels' fellowship.
- Against Felix the Manichaean 1.1Augustine of Hippo · December 404 · The public debate opens: Felix recognizes Mani's Letter of the Foundation, and Augustine asks him to prove that Mani is an apostle of Christ.
- Against Felix the Manichaean 1.2Augustine of Hippo · December 404 · Felix demands proof that the promised Paraclete is found in some scripture other than Mani's; Augustine agrees to show when the Spirit was sent.
- Against Felix the Manichaean 1.5Augustine of Hippo · December 404 · Augustine reads the Pentecost account and calls on Felix to keep his promise and reject Mani's scripture.
- Against Felix the Manichaean 1.6Augustine of Hippo · December 404 · Felix asks for an apostle who teaches “the beginning, the middle, and the end”; Augustine offers to refute Mani's letter himself, and Felix answers that every man is a liar.
- Against Felix the Manichaean 1.7Augustine of Hippo · December 404 · Augustine reads 1 Timothy 4 as a prophecy of those who forbid marriage and certain foods, and asks Felix whether intercourse with a wife is sin.
- Against Felix the Manichaean 1.8Augustine of Hippo · December 404 · Felix argues that Mani never “departed from the faith” because he belonged to no prior sect; Augustine replies that Mani's teaching has led catholics away and presses his questions again.
- Against Felix the Manichaean 1.9Augustine of Hippo · December 404 · Felix explains that Manichees received Mani as the promised Paraclete because Paul spoke only “in part” and Mani taught the origin of the world and the courses of sun and moon.
- Against Felix the Manichaean 1.10Augustine of Hippo · December 404 · Augustine argues that Christ promised to make Christians, not astronomers, and challenges Felix, if he has the Spirit of all truth, to say how many stars there are.
- Against Felix the Manichaean 1.12Augustine of Hippo · December 404 · Felix pleads that he cannot stand against a bishop and the imperial laws; Augustine reviews the debate, denies that Felix faces any coercion, and points to Peter's courage once filled with the Spirit.
- Against Felix the Manichaean 1.13Augustine of Hippo · December 404 · Felix refuses to give up his law before receiving a better one; Augustine uses the image of a vessel that must be emptied and presses for the reading of Mani's letter.
- Against Felix the Manichaean 1.14Augustine of Hippo · December 404 · Felix appeals to Mani's five books, especially the Treasure; Augustine refuses proof from Mani's own writings and proposes to show Mani's errors from the Letter of the Foundation itself.
- Against Felix the Manichaean 1.15Augustine of Hippo · December 404 · Felix asks for judges; Augustine offers the listening congregation, and the reading of the letter resumes.
- Against Felix the Manichaean 1.16Augustine of Hippo · December 404 · The greeting of Mani's letter is read; Augustine calls it the sheep's clothing of deceit and insists on reading further to judge it.
- Against Felix the Manichaean 1.17Augustine of Hippo · December 404 · On Mani's “bright and blessed land,” Felix reads Genesis 1:1–2 as two earths; Augustine explains that verse 2 describes the one earth God made and asks whether the land of light was made, begotten, or coeternal.
- Against Felix the Manichaean 1.18Augustine of Hippo · December 404 · Felix states that the land of light, the air, the Father, and his offspring are coeternal, unbegotten, and of one substance, and he quibbles over whether the land can be “moved” or “shaken.”
- Against Felix the Manichaean 1.19Augustine of Hippo · December 404 · Mani's letter describes the Father of light fearing the race of darkness; Augustine asks how it could harm an incorruptible God, Felix replies that otherwise baptism and the Eucharist would be pointless, and asks for time.
- Against Felix the Manichaean 1.20Augustine of Hippo · December 404 · Felix is granted a delay until 12 December, agrees that flight would mean defeat, chooses a guarantor named Boniface, and both sign the record of the first day.
- Against Felix the Manichaean 2.1Augustine of Hippo · December 404 · On the second day (12 December) in the Church of Peace, Felix pleads that his books were confiscated, and Augustine restates his question: why would an incorruptible God mingle part of himself with the darkness?
- Against Felix the Manichaean 2.2Augustine of Hippo · December 404 · Felix defends Mani's two natures from the two trees, the weeds sown by an enemy, the judgment of sheep and goats, and Paul's sayings on the flesh, the god of this world, and the angel of Satan.
- Against Felix the Manichaean 2.3Augustine of Hippo · December 404 · Augustine answers that the scriptures speak of sinners, not of two natures: God made every nature, and rational creatures sin by free choice, as even Mani admits.
- Against Felix the Manichaean 2.4Augustine of Hippo · December 404 · Augustine reads Christ's “make the tree good or bad” as a statement of free choice, not of two natures, within God's ordered creation.
- Against Felix the Manichaean 2.5Augustine of Hippo · December 404 · Augustine quotes Mani's Treasure, where those who “were unwilling” to keep the law are blamed, as proof that Mani himself admitted free choice.
- Against Felix the Manichaean 2.6Augustine of Hippo · December 404 · Augustine quotes the apocryphal Acts ascribed to Leucius, accepted by the Manichees, to show that man became worse by his own will through the devil's seduction.
- Against Felix the Manichaean 2.7Augustine of Hippo · December 404 · Augustine sets out what he calls the Manichaean beginning, middle, and end — God's substance mingled with darkness, its shameful liberation in the sun, and the final condemnation of what could not be cleansed — and presses his question.
- Against Felix the Manichaean 2.8Augustine of Hippo · December 404 · Felix charges the catholic doctrine of eternal fire with the same cruelty; Augustine replies that the damned are those who by free choice refused repentance and healing, while sin is not possible at all on Manichaean premises.
- Against Felix the Manichaean 2.9Augustine of Hippo · December 404 · Augustine explains that the Son, unable to suffer in his divine nature, took flesh in order to suffer for us out of mercy, whereas the Manichaean part of God descends to be bound and polluted.
- Against Felix the Manichaean 2.10Augustine of Hippo · December 404 · Felix asks who held humanity captive, if not a power foreign to God, and who the lawgiver is that curses everyone hanged on a tree.
- Against Felix the Manichaean 2.11Augustine of Hippo · December 404 · Augustine explains that humanity was held by the devil through its own consent under God's just judgment, that Christ took up the curse and death to undo them, and that the law is good, revealing sin so that the proud might repent.
- Against Felix the Manichaean 2.12Augustine of Hippo · December 404 · Felix insists that no one should be forced to become a Christian; Augustine agrees that he is not forced and urges him to weigh the arguments freely.
- Against Felix the Manichaean 2.13Augustine of Hippo · December 404 · Felix asks to be shown the truth; Augustine says Manichaean falsehood is plain and invites him to anathematize it and begin from faith.
- Against Felix the Manichaean 2.14Augustine of Hippo · December 404 · Augustine leads Felix to agree that anyone who says the nature and substance of God is corruptible must be anathematized.
- Against Felix the Manichaean 2.15Augustine of Hippo · December 404 · Felix concedes that the part of God mixed with darkness is God; Augustine uses John 1:5 to show that Mani, who says the light was comprehended and polluted by darkness, falls under the anathema Felix accepted.
- Against Felix the Manichaean 2.16Augustine of Hippo · December 404 · Felix says the uncleansed light is not condemned but set to guard the darkness; Augustine distinguishes the creature Christ cleanses from the nature of God, which cannot be polluted.
- Against Felix the Manichaean 2.17Augustine of Hippo · December 404 · Augustine distinguishes what God begot of himself (the Word, equal to him and incapable of pollution) from what he made (the soul and all creatures), which could be polluted by sin and remade through the incarnate Word.
- Against Felix the Manichaean 2.18Augustine of Hippo · December 404 · Augustine explains three kinds of making — from oneself (begetting), from something, and from nothing — and argues that the soul and all creation, made from nothing, are changeable while God alone is unchangeable.
- Against Felix the Manichaean 2.19Augustine of Hippo · December 404 · Augustine repeats that God begot a Son equal to himself but made the world from nothing, and presses Felix either to anathematize Mani or share his condemnation.
- Against Felix the Manichaean 2.20Augustine of Hippo · December 404 · Felix likens the polluted part of God to the polluted soul that Christ cleanses; Augustine insists that the soul is God's work, not a part of God, and that Felix must anathematize Mani.
- Against Felix the Manichaean 2.21Augustine of Hippo · December 404 · Felix asks whether the soul belongs to God and is from God; Augustine answers that it is from God as his work, not of God as a part, and holds Felix to his earlier admission.
- Against Felix the Manichaean 2.22Augustine of Hippo · December 404 · At the end of the debate Augustine and then Felix, each in his own hand, anathematize Mani and his doctrine, and both sign the record.
- Dialogues 1.6Sulpicius Severus · ca. 404–406 · At Alexandria bishops and monks are in conflict over the condemnation of Origen’s books; Postumianus finds much to admire in Origen and some real errors.
- Dialogues 1.7Sulpicius Severus · ca. 404–406 · A passage of Origen on the redemption of the devil provokes a riot; the prefect expels the monks; Postumianus notes Jerome’s change of mind and leaves Alexandria.
- Dialogues 1.9Sulpicius Severus · ca. 404–406 · Gallus notes Jerome’s attack on virgins’ familiarities with clergy; Postumianus defends Jerome’s orthodoxy, leaves his household with him, and goes to the Upper Thebaid.
- Dialogues 2.5Sulpicius Severus · ca. 404–406 · Valentinian I, influenced by his Arian wife, refused to see Martin; after fasting and prayer Martin entered the palace, and fire under the throne forced the emperor to rise and grant his requests.
- Dialogues 3.11Sulpicius Severus · ca. 404–406 · After the execution of Priscillian, Martin goes to Trier to plead for the condemned and against sending armed tribunes to Spain; Maximus delays him.
- Dialogues 3.12Sulpicius Severus · ca. 404–406 · The bishops press Maximus against Martin; the emperor tries persuasion and, failing, sends executioners against those Martin had pleaded for.
- Dialogues 3.13Sulpicius Severus · ca. 404–406 · To save the condemned and stop the tribunes, Martin takes communion once with the Ithacian bishops at Felix’s ordination, refuses to sign, is consoled and warned by an angel, and never attends a synod again.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 1Augustine of Hippo · ca. 405 · Augustine (if he is the author) tells his people that, having answered Petilian's whole letter, he now writes to them so the case may be judged openly, and invites Petilian to reply.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 2Augustine of Hippo · ca. 405 · The question with the Donatists is where the church, the body of Christ and 'catholic' because spread through the whole world, is to be found; it must be sought in the words of Christ its head.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 3Augustine of Hippo · ca. 405 · Whatever the truth of mutual charges of handing over the Scriptures and persecution, the worldwide church, ignorant of them, is innocent, while the Donatists are all guilty of schism.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 4Augustine of Hippo · ca. 405 · If the African bishops could not settle their dispute, the overseas bishops had to judge it; the rest of the world, which could not know the facts, is innocent, so even if the Donatist charges were true their schism is unjustified.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 5Augustine of Hippo · ca. 405 · The dispute must be settled not by mutual charges of handing over the Scriptures but by the Scriptures themselves, which name neither Caecilian nor Majorinus' consecrators; on any supposition the schism had no cause.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 6Augustine of Hippo · ca. 405 · The church must be identified from Scripture: if Scripture placed it in Africa alone or in some sect, the Donatists or others might claim it, but Scripture marks it out among all nations.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 7Augustine of Hippo · ca. 405 · Those who deny Scripture's teaching about Christ, or who agree about Christ but are cut off from his worldwide body, are both outside the church; since the dispute concerns the body, Christ's words in the prophets, gospels and apostles must decide.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 8Augustine of Hippo · ca. 405 · Only plain passages of Scripture can decide the question; texts like Christ's rebuke of the Pharisees can be hurled by either side and prove nothing until the facts are shown.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 9Augustine of Hippo · ca. 405 · Figurative readings, like a Donatist bishop's claim that the ark's pitch inside and out shows baptism cannot leave or enter the church, can be countered by other readings and so cannot settle the question.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 11Augustine of Hippo · ca. 405 · God swore to Abraham that all nations would be blessed in his seed, which Paul says is Christ; the Donatists annul this testament by confining Christ's inheritance to Donatus' party.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 13Augustine of Hippo · ca. 405 · God promised Jacob that his seed would spread over the earth and that he would not forsake him until all was fulfilled; the Donatists resist this promise by condemning the worldwide church.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 14Augustine of Hippo · ca. 405 · Let the Donatists show from Scripture that their opponents were traditors, as plainly as Genesis shows that all nations are blessed in Abraham's seed; Jacob's ladder, which Christ applied to himself, is not pressed.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 15Augustine of Hippo · ca. 405 · Isaiah foretold that Christ, the root of Jesse and the servant who brings judgment to the nations, would fill the whole world; the Donatists must hope in him with all nations or perish.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 16Augustine of Hippo · ca. 405 · Isaiah's servant is a light to the nations, and Zion, once desolate, is filled with children from every land, nursed by kings, as Paul confirms; the church spread among all nations is meant.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 17Augustine of Hippo · ca. 405 · Isaiah describes Christ the bridegroom, who was handed over to death in order to possess many as his inheritance, so the Donatists cannot boast of being few.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 18Augustine of Hippo · ca. 405 · Isaiah's barren woman with more children than the married one is, by Paul's authority, the church, far more numerous than the Jews; the Donatists in Africa are fewer even than the Jews.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 19Augustine of Hippo · ca. 405 · Isaiah told the church to spread its tent until its God is called God of the whole earth and its land is the whole world; the Donatists resist the Spirit of God by denying this fulfilment.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 20Augustine of Hippo · ca. 405 · Psalm 2, which Petilian himself cited, promises Christ the nations and the ends of the earth as his inheritance, the church holding good and bad together.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 21Augustine of Hippo · ca. 405 · The psalms foretell Christ's passion and its fruit: the turning of all the ends of the earth to God; the Donatists confess Christ exalted above the heavens but refuse his glory over all the earth.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 22Augustine of Hippo · ca. 405 · Psalms 72 and 45, which speak of Christ's rule from sea to sea and of his bride the queen whose sons rule all the earth, show the worldwide church.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 23Augustine of Hippo · ca. 405 · The Donatists cannot call the prophecies false, so they claim free human wills prevented their fulfilment; but God foreknows future wills, as the foretold betrayal of Judas and denial of Peter show.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 24Augustine of Hippo · ca. 405 · After his resurrection Christ himself declared that Scripture foretold both his passion and resurrection and the preaching of repentance to all nations beginning from Jerusalem.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 25Augustine of Hippo · ca. 405 · Even if the Old Testament texts were obscure, Christ's own plain words about preaching to all nations from Jerusalem cannot be, and they mark out the church's beginning and extent.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 28Augustine of Hippo · ca. 405 · Christ's last words before his ascension, which no Christian may disregard, commend the worldwide church; no bishop's words, Donatist or catholic, outweigh them.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 31Augustine of Hippo · ca. 405 · The churches named in Acts, Paul's letters, 1 Peter and Revelation, far from Africa and ignorant of its quarrels, cannot have perished by African crimes; let the Donatists show their guilt from Scripture.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 32Augustine of Hippo · ca. 405 · The worldwide church is part of the gospel foretold and fulfilled; whoever preaches that it survives only in Donatus' party in Africa preaches another gospel and is anathema, unless he can show it from Scripture.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 33Augustine of Hippo · ca. 405 · The Donatists cite Enoch, Noah, Lot, the two faithful tribes and the twelve apostles to justify being few, but Scripture never says the world later apostatized; and Judah was called worse than Israel, which was a divided kingdom, not a schism.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 34Augustine of Hippo · ca. 405 · Scriptural rebukes of the wicked within the people of God do not prove the church has perished; the church throughout the world contains good and bad, the good few by comparison but many in themselves.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 35Augustine of Hippo · ca. 405 · Scripture shows good and wicked mixed in the church until the end: the lily among thorns, Ezekiel's marked mourners, the wheat and tares growing in the world until harvest, the net of good and bad fish.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 36Augustine of Hippo · ca. 405 · The good are 'few' compared with the wicked, as the narrow gate teaches, but 'many' in themselves, as the promises to Abraham and other texts show; the Donatists' splinter groups are fewer still.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 37Augustine of Hippo · ca. 405 · The Donatists apply 'the last will be first' to late-evangelized Africa, but Christ himself applied it to the Jews and the Gentiles, and other nations believed even after Africa.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 38Augustine of Hippo · ca. 405 · 'Will he find faith on the earth?' expresses the weakness of believers amid abounding iniquity, not the apostasy of the world; good and wicked remain mixed everywhere until the end, the good suffering grief of heart like Lot.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 39Augustine of Hippo · ca. 405 · If 'faith on the earth' implies universal apostasy, it includes Africa; and the parable that follows, of the Pharisee who despised others, fits the Donatists.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 40Augustine of Hippo · ca. 405 · The Donatists' only proof text, the bride's question where the bridegroom lies 'at noon' (the south, Africa), is a question, not an answer; it fits overseas Catholics in Africa asking where they may avoid rebaptizers.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 41Augustine of Hippo · ca. 405 · 'Noon' may mean the light of wisdom; and if it is a place, it points to Egypt, under the true south, with its thousands of desert monks, whose church Isaiah foretold, rather than to Africa with its violent Circumcellions.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 42Augustine of Hippo · ca. 405 · No plain text says the church survived only in Africa; one could apply Ezekiel's oracle against the prince of Tyre to Donatus of Carthage, who claimed to be sinless, but such figurative arguments are not used.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 43Augustine of Hippo · ca. 405 · Wheat and tares grow in the whole world until the end, and the gospel has not yet reached all nations; so the Donatist claim that all nations believed and then fell away except Africa is impossible.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 44Augustine of Hippo · ca. 405 · If the Donatists claim the apostolic churches perished and must be rebaptized from Africa, let them show it from Scripture and send new apostles to do it.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 45Augustine of Hippo · ca. 405 · Paul's letter to the Colossians says the gospel was bearing fruit and growing in the whole world, as the good seed grows until harvest; the claim that it must be sown again from Africa contradicts Scripture.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 46Augustine of Hippo · ca. 405 · Records prove that the first Donatists were traditors, bought Caecilian's condemnation, and lost every appeal; and the Donatists themselves condemned and then reinstated Maximianist bishops, accepting their baptism while rebaptizing the apostolic churches.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 47Augustine of Hippo · ca. 405 · Even true charges against individuals in the church would not touch the wheat of the worldwide church; the Donatists must show their church not from records, councils or miracles but from the plain words of Scripture.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 48Augustine of Hippo · ca. 405 · Charges of handing over the Scriptures, sacrifice or persecution, if true, concern the chaff, not the church; the question is where the church is that builds on the rock and tolerates the wicked until the end.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 49Augustine of Hippo · ca. 405 · Miracles, answered prayers at Donatist shrines, and visions prove nothing, for God and even deceiving spirits grant requests to pagans, Jews and heretics; the church, like Christ its head, must be recognized from Scripture.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 50Augustine of Hippo · ca. 405 · Neither Donatist crimes and Circumcellion violence nor Catholic bishops, councils, or miracles such as Ambrose's discovery of the martyrs settle the question; only Scripture, as Christ showed his disciples, identifies the church.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 51Augustine of Hippo · ca. 405 · Let the Donatists bring one text needing no interpreter, as plain as the many cited for the worldwide church; their 'noon' text would favour the Maximianists of Byzacium rather than themselves.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 52Augustine of Hippo · ca. 405 · Seeking the Donatists does not uproot wheat with tares: those whom God foreknows as good are wheat, and the lost must be sought like the lost sheep, coin and son.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 54Augustine of Hippo · ca. 405 · The Circumcellions' violence is wrong, but the Donatists themselves used the laws and courts to expel the Maximianists; those who resist lawful authority bring their sufferings on themselves.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 55Augustine of Hippo · ca. 405 · If the Donatists are the true church, they suffer as martyrs; if not, the emperors' mild penalties are loving correction; Catholics invoke the laws only to protect themselves from violence, and both sides should disown violent members and unite.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 56Augustine of Hippo · ca. 405 · The worldwide church, not the Donatists, suffers the heavier persecution from scandals and violence; correction is not persecution, as Sarah's discipline of Hagar and Christ's cleansing of the temple show.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 57Augustine of Hippo · ca. 405 · Converts from Donatism are received as Scripture's church receives them: the sacraments are the same in good and bad, saving the one and condemning the other.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 58Augustine of Hippo · ca. 405 · Baptism belongs to Christ, not to its minister: Judas and Peter gave the same baptism, while John's differed from Paul's; and good and bad recipients receive the same sacrament.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 59Augustine of Hippo · ca. 405 · If the minister's holiness determined baptism's worth, those baptized by Christ's disciples would have been wronged; Christ is the one who baptizes, as John the Baptist and Paul show.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 61Augustine of Hippo · ca. 405 · Paul lists heresies among the works of the flesh alongside drunkenness and envy; the Donatists do not rebaptize those baptized by drunkards or the envious, so they should not rebaptize those baptized by heretics.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 62Augustine of Hippo · ca. 405 · A heretic entering the church keeps the baptism he has but receives the bond of peace and charity he lacked; both baptism and righteousness are needed for the kingdom.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 63Augustine of Hippo · ca. 405 · Scripture has no direct case of receiving converts from heresy, so the practice of the church to which Christ bears witness, spread from Jerusalem through all nations, must decide.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 65Augustine of Hippo · ca. 405 · 'Abstain from foreign water' refers not to heretical baptism, which is Christ's, but to the teaching of evil spirits; 'water' in Scripture does not always mean baptism, as John 7 shows.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 67Augustine of Hippo · ca. 405 · The 'foreign spring' and 'your own fountain' figuratively mean testing the spirits and the love poured out by the Spirit; strangers may have baptism and other gifts, but only those in unity have charity.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 68Augustine of Hippo · ca. 405 · The water from Christ's side, if it means baptism, came out of his body through a persecutor's wound, which rather shows baptism can be found outside the church.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 69Augustine of Hippo · ca. 405 · No Scripture says those baptized in the Trinity among heretics must be rebaptized, nor names the Donatist party; figurative texts about 'noon' could equally be claimed by a northern or western sect.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 70Augustine of Hippo · ca. 405 · Converts are received as the church foretold in Scripture receives them, the church that began in Jerusalem and is spreading to all nations until the end, the pillar of truth, with grain and refuse mixed; Scripture nowhere names Africa or Donatus.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 71Augustine of Hippo · ca. 405 · Whoever answers must produce a plain Scripture about Africa or, preaching another gospel, be anathema, as the devil should have been to our first parents.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 72Augustine of Hippo · ca. 405 · Augustine urges his people to hear the Shepherd's plain voice: the church is the city on a mountain, spread everywhere and growing until the harvest, not hidden in a desert or in secret.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 73Augustine of Hippo · ca. 405 · Many Africans first believed the council that condemned Caecilian without sin, and when they saw it lead to schism against the whole world, returned to Catholic peace; the wheat in Africa never failed.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 74Augustine of Hippo · ca. 405 · Some who erred in good faith remained God's wheat and were restored; one is cut off from the church not by visible excommunication but by obstinately resisting manifest truth, so good and bad grow together in the world until the end.
- Letter to the Catholics on the Sect of the Donatists (On the Unity of the Church) 75Augustine of Hippo · ca. 405 · Augustine's people should demand from the Donatists a plain Scripture for their party; those who disbelieve Moses, the prophets, and the risen Lord about the worldwide church are like the rich man in torment.
- Against Cresconius 1.1Augustine of Hippo · ca. 405–406 · Augustine explains why he answers Cresconius, a Donatist layman who wrote against his reply to Petilian of Cirta.
- Against Cresconius 1.32Augustine of Hippo · ca. 405–406 · Augustine refutes the premise that all who have a good baptism are good, using the Corinthian factions as proof.
- Against Cresconius 1.36Augustine of Hippo · ca. 405–406 · Augustine argues from circumcision, the figure of baptism, which was not repeated when Samaritans or Nazarenes came over, that baptism should not be repeated either.
- Against Cresconius 1.40Augustine of Hippo · ca. 405–406 · Augustine summarizes Book 1 and says that what is given only in the church is the “sealed fountain,” not visible baptism, which the good and the wicked both receive.
- Against Cresconius 2.2Augustine of Hippo · ca. 405–406 · Augustine dismisses Cresconius's quibble over “Donatists” versus “Donatians,” noting the two Donatuses who began and strengthened the schism.
- Against Cresconius 2.3Augustine of Hippo · ca. 405–406 · Augustine says the name matters little; what matters is showing that the Donatists are heretics.
- Against Cresconius 2.4Augustine of Hippo · ca. 405–406 · Augustine quotes Cresconius's definition: heresy follows different doctrines, schism is separation among those who follow the same.
- Against Cresconius 2.5Augustine of Hippo · ca. 405–406 · Augustine turns Cresconius's own words (one religion, the same sacraments) against the Donatist practice of rebaptizing.
- Against Cresconius 2.6Augustine of Hippo · ca. 405–406 · Augustine argues that by Cresconius's own definition the Donatists are heretics, since rebaptizing means following something different.
- Against Cresconius 2.9Augustine of Hippo · ca. 405–406 · Augustine prefers defining heresy as an inveterate schism, but shows that by Cresconius's own definition the Donatists are heretics.
- Against Cresconius 2.10Augustine of Hippo · ca. 405–406 · Augustine defends calling the Donatists' error heretical and sacrilegious, and denies that converts are received unchanged.
- Against Cresconius 2.15Augustine of Hippo · ca. 405–406 · Augustine denies that heresy is inexpiable and says converts are cleansed not by a second baptism but by the word, repentance, alms, and above all love given by the Spirit.
- Against Cresconius 2.16Augustine of Hippo · ca. 405–406 · Augustine identifies what is given only in the church as the Holy Spirit's gift of love, which makes baptism, received outside, profitable.
- Against Cresconius 2.18Augustine of Hippo · ca. 405–406 · Augustine shows that the “sealed fountain” cannot mean visible baptism, which Simon Magus and greedy bishops received, but the Spirit's gift of love found only in unity.
- Against Cresconius 2.19Augustine of Hippo · ca. 405–406 · Augustine explains that Donatists coming to unity receive the Spirit and love, and that those who lapsed from the Catholic church are received more strictly than those coming for the first time.
- Against Cresconius 2.20Augustine of Hippo · ca. 405–406 · Augustine concludes that the Donatists are heretics but can be healed by the Holy Spirit when they return to unity, keeping the sacraments they have.
- Against Cresconius 2.23Augustine of Hippo · ca. 405–406 · Augustine says the Donatist position makes falsehood the mother of truth, attributing to men what belongs to God.
- Against Cresconius 2.34Augustine of Hippo · ca. 405–406 · Augustine adds that even if “the dead” meant heretics, Catholics agree that baptism received among them profits nothing until the recipient joins the church.
- Against Cresconius 2.42Augustine of Hippo · ca. 405–406 · Augustine quotes Cyprian's On the Unity of the Church on the one church spread through the world, and applies the image of the cut-off stream to the loss of the Spirit, not of baptism.
- Against Cresconius 2.43Augustine of Hippo · ca. 405–406 · Augustine quotes Cyprian's letter to Maximus: the church must not be deserted because of tares, since only the Lord separates them at the judgment.
- Against Cresconius 2.44Augustine of Hippo · ca. 405–406 · Augustine argues that either way, the church survived Cyprian's era, so the wicked do not defile the good, and the Donatists had no reason to leave.
- Against Cresconius 2.45Augustine of Hippo · ca. 405–406 · Augustine's dilemma: whether Caecilian was innocent or guilty, the Donatists had no ground for leaving the worldwide church that Scripture and Cyprian commend.
- Against Cresconius 2.46Augustine of Hippo · ca. 405–406 · Augustine says the Donatist position condemns all the apostolic churches named in the New Testament as perished through African sins.
- Against Cresconius 2.47Augustine of Hippo · ca. 405–406 · Augustine says that even those who believed Caecilian guilty should, by Cyprian's teaching, have stayed in communion with the worldwide church.
- Against Cresconius 2.48Augustine of Hippo · ca. 405–406 · Augustine repeats Cyprian's words to Maximus and applies them: they keep the God-fearing in the church and condemn the Donatists' separation.
- Against Cresconius 3.11Augustine of Hippo · ca. 405–406 · Augustine repeats that the Donatist division arose from placing hope in a minister's righteousness, which Paul rebuked at Corinth.
- Against Cresconius 3.15Augustine of Hippo · ca. 405–406 · Augustine turns to Optatus of Thamugadi and the Maximianists, noting that those baptized by Optatus were cleansed neither by his conscience nor his reputation.
- Against Cresconius 3.16Augustine of Hippo · ca. 405–406 · Augustine applies Cresconius's neutrality about Optatus to Caecilian, and points to the Donatists' own reception of the condemned Maximianists Felicianus and Praetextatus.
- Against Cresconius 3.17Augustine of Hippo · ca. 405–406 · Augustine turns to Felicianus and Praetextatus, Maximianist bishops condemned by the Donatists and later received back, using Cresconius's own account.
- Against Cresconius 3.18Augustine of Hippo · ca. 405–406 · Augustine quotes Cresconius's account: the council of Bagai gave Maximian's followers a period of grace, and those who returned within it kept their baptism.
- Against Cresconius 3.19Augustine of Hippo · ca. 405–406 · Augustine shows from Cresconius's own words that the Maximianists were outside the church until they returned, yet their baptisms given meanwhile were accepted.
- Against Cresconius 3.20Augustine of Hippo · ca. 405–406 · Augustine quotes the decree of Bagai permitting those not involved in Maximian's ordination to return to “mother church.”
- Against Cresconius 3.21Augustine of Hippo · ca. 405–406 · Augustine argues that the Donatists' acceptance of baptisms given by the Maximianists outside their communion proves the Catholic teaching, and asks how the returning Maximianists were expiated.
- Against Cresconius 3.22Augustine of Hippo · ca. 405–406 · Augustine quotes the council of Bagai's fierce condemnation of Maximian and his twelve consecrators, including Felicianus and Praetextatus, and asks how they were expiated on their return.
- Against Cresconius 3.23Augustine of Hippo · ca. 405–406 · Augustine mocks the idea that the Maximianists sinned but were defiled only when the Donatists chose, and turns again to the widely read sentence of Bagai.
- Against Cresconius 3.24Augustine of Hippo · ca. 405–406 · Augustine argues that by Donatist principles those who ordained Maximian and shared his altar were defiled even more than he.
- Against Cresconius 3.25Augustine of Hippo · ca. 405–406 · Augustine quotes the sentence's charge that Felicianus and Praetextatus personally laid hands on Maximian.
- Against Cresconius 3.26Augustine of Hippo · ca. 405–406 · Augustine asks how the condemned Maximianist bishops could baptize validly and be received in their honors with those they baptized, on Donatist principles.
- Against Cresconius 3.27Augustine of Hippo · ca. 405–406 · Augustine concludes that the Donatists' own reception of the Maximianists, with their baptisms, concedes the Catholic teaching that baptism given outside is valid.
- Against Cresconius 3.28Augustine of Hippo · ca. 405–406 · Augustine notes that the Donatists recalled bishops they had named and condemned, and that Cresconius, an African, did not even know these recent facts.
- Against Cresconius 3.32Augustine of Hippo · ca. 405–406 · Augustine explains that the council of Carthage condemned Caecilian under pressure from the wealthy Lucilla, as was revealed in the trial before Zenophilus.
- Against Cresconius 3.33Augustine of Hippo · ca. 405–406 · Augustine quotes the Proceedings before Zenophilus (320), which established that Silvanus of Cirta had handed over church property in 303 and that Lucilla's money bought Majorinus's election.
- Against Cresconius 3.34Augustine of Hippo · ca. 405–406 · Augustine says Silvanus's sentence against Caecilian proves nothing, and that, as both sides' records conflict, Christians should at least agree on the certain gift of peace.
- Against Cresconius 3.35Augustine of Hippo · ca. 405–406 · Augustine cites Cyprian's “we see” tares as proof that even known evil does not justify schism, much less unproven charges.
- Against Cresconius 3.37Augustine of Hippo · ca. 405–406 · Augustine answers that both sides claim witnesses and records, so the doubtful past should not outweigh the certain peace of Christ.
- Against Cresconius 3.38Augustine of Hippo · ca. 405–406 · Augustine explains that the “council of Serdica” letter addressed to Donatus came from the Arian party opposed to Athanasius, and so proves nothing for the Donatists.
- Against Cresconius 3.39Augustine of Hippo · ca. 405–406 · Augustine says that even proven traitors among past Catholics would not stain him, since he holds the apostolic church of wheat and chaff, fleeing the chaff but not the threshing floor.
- Against Cresconius 3.42Augustine of Hippo · ca. 405–406 · Augustine answers that Ezek 20:18 forbade imitating the fathers' sins, not separating from God's people, as the prophets themselves never did.
- Against Cresconius 3.44Augustine of Hippo · ca. 405–406 · Augustine compares Caecilian, acquitted at Rome after condemnation in absence, with the Donatists' own Primian, and says Catholics may at least doubt the charges.
- Against Cresconius 3.46Augustine of Hippo · ca. 405–406 · Augustine contrasts Donatist claims of martyrdom with the violence of their clergy and Circumcellions against Catholic clergy, including blinding with lime and vinegar.
- Against Cresconius 3.47Augustine of Hippo · ca. 405–406 · Augustine recounts Donatist attacks on the Catholic bishops Servus of Thubursicu and Maximianus of Bagai, which led to the imperial laws against the Donatists.
- Against Cresconius 3.49Augustine of Hippo · ca. 405–406 · Augustine recounts the Catholic council of Carthage's decision (403) to invite each Donatist bishop to a conference, which they refused.
- Against Cresconius 3.50Augustine of Hippo · ca. 405–406 · Augustine recounts how Crispinus, Donatist bishop of Calama, refused a conference with quotations of Scripture, and how his presbyter Crispinus then attacked Bishop Possidius.
- Against Cresconius 3.51Augustine of Hippo · ca. 405–406 · Augustine relates how Crispinus was convicted under Theodosius's law against heretics but excused the fine at Possidius's request, and still went unpunished after his appeal.
- Against Cresconius 3.58Augustine of Hippo · ca. 405–406 · Augustine prepares to show from the council of Bagai's sentence that Felicianus and Praetextatus were condemned outright, not granted the period of grace.
- Against Cresconius 3.59Augustine of Hippo · ca. 405–406 · Augustine quotes the opening and condemnation clauses of the sentence of Bagai, naming Felicianus and Praetextatus among Maximian's twelve condemned ordainers.
- Against Cresconius 3.60Augustine of Hippo · ca. 405–406 · Augustine quotes the sentence's grant of time, which applied only to those who had not laid hands on Maximian, until 25 December.
- Against Cresconius 3.61Augustine of Hippo · ca. 405–406 · Augustine concludes that Felicianus and Praetextatus were among the condemned twelve, not those given time, so Cresconius's bishops lied.
- Against Cresconius 3.62Augustine of Hippo · ca. 405–406 · Augustine cites dated records showing that the Donatists prosecuted Felicianus and Praetextatus in court months after the deadline, so these men were outside their communion and baptizing there.
- Against Cresconius 3.63Augustine of Hippo · ca. 405–406 · Augustine says the Donatists rightly accepted the Maximianists' baptisms given outside their communion, which is exactly the Catholic position.
- Against Cresconius 3.64Augustine of Hippo · ca. 405–406 · Augustine shows that the Donatists themselves received condemned schismatics with their baptisms and used the courts against them, undermining every charge they make against the Catholics.
- Against Cresconius 3.65Augustine of Hippo · ca. 405–406 · Augustine shows that the Donatists themselves persecuted the Maximianists through the courts, so suffering persecution does not prove righteousness.
- Against Cresconius 3.67Augustine of Hippo · ca. 405–406 · Augustine notes that the Donatists first brought the case to Constantine and lost, and that Christians abroad rightly believed the judges rather than the defeated accusers.
- Against Cresconius 3.68Augustine of Hippo · ca. 405–406 · Augustine says the Maximianist affair was God's way of making the Donatists, who condemned the world for believing Caecilian's judges, acquit men they had themselves condemned.
- Against Cresconius 3.69Augustine of Hippo · ca. 405–406 · Augustine urges the Donatists, who received back their own condemned and corrected them by pressure, to accept the same remedy and return to the Catholic church.
- Against Cresconius 3.70Augustine of Hippo · ca. 405–406 · Augustine sets the promise to Abraham's seed, fulfilled in the worldwide church, against Cresconius's argument that the Catholic church is not everywhere.
- Against Cresconius 3.71Augustine of Hippo · ca. 405–406 · Augustine answers that the gospel is still spreading among the nations, as Christ foretold, and that the Donatists deny the visible church while believing in the unseen Christ.
- Against Cresconius 3.73Augustine of Hippo · ca. 405–406 · Augustine says Cyprian learned the worldwide church from these prophecies and would not have deserted it on account of visible sinners.
- Against Cresconius 3.74Augustine of Hippo · ca. 405–406 · Augustine answers that the world is full both of heretics and of God's faithful, as the sea holds bitter water and sweet fish.
- Against Cresconius 3.75Augustine of Hippo · ca. 405–406 · Augustine reconciles the “few” and “many” saved: true Christians are many in themselves but few compared with the wicked, and both are spread through the whole world.
- Against Cresconius 3.76Augustine of Hippo · ca. 405–406 · Augustine notes that if fewness proved righteousness, the tiny Maximianist party, persecuted by the Donatists, would be most righteous.
- Against Cresconius 3.77Augustine of Hippo · ca. 405–406 · Augustine says the Catholic church is one everywhere, while heresies are local, and that the Donatists should have proved their evidence to that worldwide church.
- Against Cresconius 3.78Augustine of Hippo · ca. 405–406 · Augustine presses a dilemma: whether or not the Donatist evidence was put before the churches overseas, those churches cannot justly be condemned, and the Donatists should have stayed in unity.
- Against Cresconius 3.79Augustine of Hippo · ca. 405–406 · Augustine concludes that even if the Donatist documents were true, the worldwide harvest of Abraham's seed could not perish because of hidden African tares.
- Against Cresconius 3.82Augustine of Hippo · ca. 405–406 · Augustine quotes Constantine's letter to the vicar Eumalius declaring Caecilian innocent after a personal hearing.
- Against Cresconius 3.84Augustine of Hippo · ca. 405–406 · Augustine argues that even true evidence against some Africans could not condemn the worldwide church, and that the charge of handing over fits the Donatists better.
- Against Cresconius 3.90Augustine of Hippo · ca. 405–406 · Augustine defends comparing the Donatist error to Satan, citing Paul's description of those to be gently corrected as captives of the devil.
- Against Cresconius 3.91Augustine of Hippo · ca. 405–406 · Augustine answers insinuations of Manichaeism by pointing to his many writings against the Manichees, who had deceived him in his youth.
- Against Cresconius 3.93Augustine of Hippo · ca. 405–406 · Augustine says his personal character is irrelevant, and criticizes Parmenian's use of Jer 23:28 to claim the Donatists are wheat already purged of chaff.
- Against Cresconius 3.94Augustine of Hippo · ca. 405–406 · Augustine closes Book 3: the Maximianist case refutes every Donatist charge, and Cresconius should answer it or be silent.
- Against Cresconius 4.1Augustine of Hippo · ca. 405–406 · Augustine opens Book 4, which will answer all of Cresconius's points from the single case of the Maximianists, God's provision for refuting the Donatists.
- Against Cresconius 4.3Augustine of Hippo · ca. 405–406 · Augustine notes that the Donatists who refuse to debate with Catholics took the Maximianists to court before several proconsuls.
- Against Cresconius 4.4Augustine of Hippo · ca. 405–406 · Augustine says the question where to be baptized is settled for the Donatists by their reception of Felicianus and Praetextatus without rebaptizing those they baptized in schism.
- Against Cresconius 4.5Augustine of Hippo · ca. 405–406 · Augustine cites the court records in which Donatist advocates read the sentence of Bagai against Salvius, Felicianus, and Praetextatus, with its full text and the grant of time to others.
- Against Cresconius 4.6Augustine of Hippo · ca. 405–406 · Augustine argues that the Donatists' reception of Maximianist baptisms concedes that baptism exists outside the church but profits only when unity and the Spirit's love are received.
- Against Cresconius 4.7Augustine of Hippo · ca. 405–406 · Augustine notes that Maximian too claimed to be the true party of Donatus, citing two councils against Primian, and the Donatists can only appeal to the larger council of Bagai.
- Against Cresconius 4.8Augustine of Hippo · ca. 405–406 · Augustine compares the procedures: Primian's accusers summoned him repeatedly, whereas Bagai condemned Maximian unheard for raising altar against altar.
- Against Cresconius 4.9Augustine of Hippo · ca. 405–406 · Augustine shows that by the Donatists' own reasoning for Primian, Caecilian, acquitted in four later hearings, should be held innocent, and the world's many bishops should outweigh them.
- Against Cresconius 4.10Augustine of Hippo · ca. 405–406 · Augustine argues that the sin against the Holy Spirit is persistent impenitence, not schism or handing over as such, as the Donatists' own reception of Felicianus shows.
- Against Cresconius 4.11Augustine of Hippo · ca. 405–406 · Augustine notes that the Maximianists too used the form “Claudianists” for a group Primian received, so the “-ist” form is not his alone.
- Against Cresconius 4.12Augustine of Hippo · ca. 405–406 · Augustine shows from the council of Bagai that the Donatists called the Maximianist schism sacrilege, yet received its leaders without expiation or rebaptism.
- Against Cresconius 4.13Augustine of Hippo · ca. 405–406 · Augustine concludes that by receiving the Maximianist bishops and their baptized through love alone, the Donatists have themselves settled the dispute in the Catholic favor.
- Against Cresconius 4.15Augustine of Hippo · ca. 405–406 · Augustine shows that Felicianus, baptizing with neither a good conscience nor a good reputation, had his baptisms accepted by the Donatists because they were given in the Trinity's name.
- Against Cresconius 4.18Augustine of Hippo · ca. 405–406 · Augustine turns the Donatist proof texts about the sinner's oil and the dead baptizer against them, since their council called the Maximianists sinners and unburied corpses.
- Against Cresconius 4.26Augustine of Hippo · ca. 405–406 · Augustine says schism is a great evil, yet baptism given or received in schism is real, though it serves for punishment while the schism lasts.
- Against Cresconius 4.31Augustine of Hippo · ca. 405–406 · Augustine notes that Cresconius ignored his earlier statement that Optatus the Gildonian had brought Felicianus and Praetextatus back by force.
- Against Cresconius 4.32Augustine of Hippo · ca. 405–406 · Augustine sets the Donatists' indulgence toward Optatus beside their condemnation of distant churches, and asks how they could be ignorant of crimes their own council proclaimed.
- Against Cresconius 4.33Augustine of Hippo · ca. 405–406 · Augustine explains, from Judas among the apostles, Paul's rivals, and Cyprian's greedy colleagues, that the good share sacraments, not sins, with the wicked until the final separation.
- Against Cresconius 4.34Augustine of Hippo · ca. 405–406 · Augustine argues that the Donatists themselves tolerate known sinners among them and so condemn their own reasons for breaking with the world, as the Maximianist case mirrors.
- Against Cresconius 4.35Augustine of Hippo · ca. 405–406 · Augustine shows that Cresconius's own account says the Maximianists were sentenced as schismatics yet claims they never left the church.
- Against Cresconius 4.36Augustine of Hippo · ca. 405–406 · Augustine repeats Cresconius's own words to show that the Maximianists were in schism, and baptized there, before their return.
- Against Cresconius 4.37Augustine of Hippo · ca. 405–406 · Augustine presses that “restored to the church” means they had been outside it and baptized there, as Cresconius's own words admit.
- Against Cresconius 4.38Augustine of Hippo · ca. 405–406 · Augustine piles up the phrases of the sentence of Bagai to show that the Maximianists baptized in schism and were received without rebaptism of those they baptized.
- Against Cresconius 4.39Augustine of Hippo · ca. 405–406 · Augustine shows from the sentence of Bagai that the grant of time was only for those not present at Maximian's ordination, not for Felicianus and Praetextatus.
- Against Cresconius 4.40Augustine of Hippo · ca. 405–406 · Augustine argues that even if all were given time, they baptized in schism before returning, and the Donatists accepted those baptisms.
- Against Cresconius 4.41Augustine of Hippo · ca. 405–406 · Augustine notes that the council of Bagai itself spoke of the Maximianists “returning” to mother church, so they baptized outside it and kept both rank and baptism on return.
- Against Cresconius 4.42Augustine of Hippo · ca. 405–406 · Augustine contrasts Cresconius's claim that the extension was for correction with the council's claim that those given it were unpolluted and innocent.
- Against Cresconius 4.43Augustine of Hippo · ca. 405–406 · Augustine notes the contradiction between Cresconius and the council, and the double standard by which Maximian polluted no one but Caecilian polluted the world.
- Against Cresconius 4.44Augustine of Hippo · ca. 405–406 · Augustine ridicules the idea that the Maximianists were unpolluted for eight months and became polluted only when the deadline, Christmas Day, passed.
- Against Cresconius 4.45Augustine of Hippo · ca. 405–406 · Augustine insists that the council's own language of “return” proves the Maximianists were outside Donatist communion and baptized there.
- Against Cresconius 4.46Augustine of Hippo · ca. 405–406 · Augustine notes that, either way, the Donatists recalled the condemned, and that the dated court petition against Felicianus and Praetextatus came months after the deadline.
- Against Cresconius 4.47Augustine of Hippo · ca. 405–406 · Augustine quotes the advocate Titianus's petition, which shows that Felicianus and Praetextatus were still with Maximian after the deadline.
- Against Cresconius 4.48Augustine of Hippo · ca. 405–406 · Augustine says the petition proves the two bishops were outside Donatist communion after the deadline, and only madness can still deny it.
- Against Cresconius 4.50Augustine of Hippo · ca. 405–406 · Augustine argues that if Maximian's crime did not pollute his own associates or the Donatists who received them, no African crime could pollute the worldwide church.
- Against Cresconius 4.51Augustine of Hippo · ca. 405–406 · Augustine notes that Cresconius did not know the recent Maximianist affair in Africa, yet expects distant churches to know Caecilian's case.
- Against Cresconius 4.52Augustine of Hippo · ca. 405–406 · Augustine repeats that the Serdica letter came from Arians and turns Cresconius's charge of inconstancy against the Donatists' treatment of the Maximianists.
- Against Cresconius 4.53Augustine of Hippo · ca. 405–406 · Augustine contrasts the Donatists' objection to commemorating unproven “traitors” with their living communion with men they themselves condemned.
- Against Cresconius 4.54Augustine of Hippo · ca. 405–406 · Augustine rejects the claim that a traitor “created” Catholics: Christ is the head, and even the faithful in Elijah's day did not separate from Israel's common sacraments.
- Against Cresconius 4.57Augustine of Hippo · ca. 405–406 · Augustine cites records showing that Primian seized Maximian's house through the courts and that Donatist bishops prosecuted Maximianist bishops in their old sees.
- Against Cresconius 4.58Augustine of Hippo · ca. 405–406 · Augustine tells how the Donatist bishop Restitutus prosecuted the Maximianist Salvius of Membresa, whom the proconsul advised to flee his persecutors.
- Against Cresconius 4.62Augustine of Hippo · ca. 405–406 · Augustine notes the Donatists made peace with the Maximianists despite applying the same harsh texts to them, so they could make peace with the Catholic church too.
- Against Cresconius 4.63Augustine of Hippo · ca. 405–406 · Augustine answers the claim that truth lies with the few: the Maximianists are fewer still, and Scripture promises the church multitudes from all nations.
- Against Cresconius 4.64Augustine of Hippo · ca. 405–406 · Augustine sets the prophecy and gospel of the church spreading from Jerusalem to all nations against the Donatist claim, and notes that the Maximianists' associates were not polluted.
- Against Cresconius 4.67Augustine of Hippo · ca. 405–406 · Augustine says the Donatist forefathers should have proved their charges to the overseas churches or else tolerated the accused, as Cyprian taught, rather than separate.
- Against Cresconius 4.69Augustine of Hippo · ca. 405–406 · Augustine imagines future Donatists answering Maximianist charges against Primian, and applies their answer to the Catholic church: unproved African crimes cannot make the world guilty.
- Against Cresconius 4.70Augustine of Hippo · ca. 405–406 · Augustine compares the Donatist claim to have expelled the worldwide church with the absurd Maximianist claim to have expelled Primian.
- Against Cresconius 4.71Augustine of Hippo · ca. 405–406 · Augustine says the church is now a threshing floor with chaff, and the Donatists, by claiming to be pure wheat, have blown away like dust.
- Against Cresconius 4.73Augustine of Hippo · ca. 405–406 · Augustine compares the Catholic church, present wherever schisms exist, to the Donatists, who are present wherever their own splinter groups are, while the reverse is not true.
- Against Cresconius 4.74Augustine of Hippo · ca. 405–406 · Augustine cites the promises to Abraham, Isaac, and Jacob of blessing to all nations, and puns that the Donatists remain only “in the south” (Africa).
- Against Cresconius 4.75Augustine of Hippo · ca. 405–406 · Augustine says the Catholic church is found wherever heresies are, but not vice versa, and that broken branches are regrafted without repeating baptism, as the Donatists did with the Maximianists.
- Against Cresconius 4.77Augustine of Hippo · ca. 405–406 · Augustine answers the “enclosed garden” argument by asking how Felicianus, outside the Donatist “garden,” baptized validly in their eyes.
- Against Cresconius 4.79Augustine of Hippo · ca. 405–406 · Augustine answers insinuations about his Manichaean past and about Megalius's letter, which its author retracted, and contrasts the mutual condemnations of Felicianus and Primian.
- Against Cresconius 4.82Augustine of Hippo · ca. 405–406 · Augustine sums up the Maximianist case on communion, persecution, and baptism, and answers the Donatists' proof texts for refusing debate.
- Against Cresconius 4.83Augustine of Hippo · ca. 405–406 · Augustine concludes the work: the Maximianist case refutes every Donatist charge, and he urges Cresconius to return to the Catholic church for the peace of Christ.
- 1 Corinthians 1:9Pelagius · ca. 405–410 · “Through whom” is said of the Father too, which refutes the Arian argument from “through him.”
- 1 Corinthians 2:8Pelagius · ca. 405–410 · Against Apollinaris and Arius: the assumed man is called Lord of majesty, and only the humanity suffered.
- 1 Corinthians 3:17Pelagius · ca. 405–410 · Violating God's temple is sin or misleading the church; the verse does not exclude repentance.
- 1 Corinthians 8:6Pelagius · ca. 405–410 · Against the Arians: as the Father is not excluded from lordship, the Son is not excluded from Godhead.
- 1 Corinthians 9:21Pelagius · ca. 405–410 · Paul won Gentiles by faith and reason; “the law of God… of Christ” shows Christ is God.
- 1 Corinthians 11:12Pelagius · ca. 405–410 · As Eve came from Adam, Christ came from Mary; God made the flesh, against the Manichees.
- 1 Corinthians 11:19Pelagius · ca. 405–410 · Dissension leads to heresy, which reveals the faithful.
- 1 Corinthians 12:6Pelagius · ca. 405–410 · The Spirit, called God and Lord here, is one though his gifts are divided; the reversed order answers the Arians.
- 1 Corinthians 15:1Pelagius · ca. 405–410 · Paul turns to those Corinthians who denied the resurrection of the flesh.
- 1 Corinthians 15:14Pelagius · ca. 405–410 · Resurrection belongs to the body that fell, not to the soul.
- 1 Corinthians 15:24Pelagius · ca. 405–410 · Handing over the kingdom does not make the Son lesser; the hostile powers are overcome when sin is removed.
- 1 Corinthians 15:28Pelagius · ca. 405–410 · The Son's subjection is an act of love, not inferiority; various explanations are offered.
- 1 Corinthians 15:45Pelagius · ca. 405–410 · The two Adams share one nature, against Manichees and Apollinarists.
- 1 Corinthians 15:48Pelagius · ca. 405–410 · Christ called heavenly is still of our race, as are heavenly believers.
- 1 Thessalonians 2:3Pelagius · ca. 405–410 · Paul's preaching was free of error, such as that the wicked may reign with Christ, and of Jovinian's uncleanness.
- 1 Timothy 1:3Pelagius · ca. 405–410 · Timothy must stop false teachers, the wolves Paul foretold.
- 1 Timothy 1:20Pelagius · ca. 405–410 · Hymenaeus and Alexander were handed to Satan for correction, not destruction.
- 1 Timothy 4:1Pelagius · ca. 405–410 · The Spirit foretold that some would abandon the faith.
- 1 Timothy 6:3Pelagius · ca. 405–410 · False teachers reject Christ's sound words, the gentle teaching of the New Testament.
- 1 Timothy 6:4Pelagius · ca. 405–410 · False teachers are proud word-quibblers, like the Manichaeans setting the Testaments against each other.
- 1 Timothy 6:5Pelagius · ca. 405–410 · False teachers, corrupt in mind, treat religion as a means of gain.
- 1 Timothy 6:14Pelagius · ca. 405–410 · Timothy must keep the command until Christ's coming; God alone has immortality, against the Manichaeans, and is seen by each according to his purity.
- 1 Timothy 6:19Pelagius · ca. 405–410 · Giving all to the poor is the foundation of perfection; Timothy must guard the faith he received.
- 1 Timothy 6:21Pelagius · ca. 405–410 · Heretics, like the serpent, promise knowledge through dialectic and fall from the faith.
- 2 Corinthians 2:10Pelagius · ca. 405–410 · Paul forgives in Christ's person; refusing repentance, as Novatus did, is Satan's device.
- 2 Corinthians 9:6Pelagius · ca. 405–410 · Sowing and reaping show degrees of merit, against Jovinian.
- 2 Corinthians 10:4Pelagius · ca. 405–410 · The apostles' spiritual weapons destroy the arguments of false teachers.
- 2 Corinthians 11:3Pelagius · ca. 405–410 · As the serpent deceived Eve, false teachers deny the reality and eternity of hell.
- 2 Corinthians 12:21Pelagius · ca. 405–410 · Paul mourns the impenitent, which refutes the Novatians' denial of penance.
- 2 Thessalonians 1:8Pelagius · ca. 405–410 · Hell's fire is real and can punish in degrees, against those who reduce it to remorse of conscience.
- 2 Thessalonians 2:16Pelagius · ca. 405–410 · Naming the Son before the Father here refutes Arius; God loved us before we deserved it.
- Argumentum (prefatory note)Pelagius · ca. 405–410 · Pelagius's argument: imprisoned at Rome, Paul urges Timothy not to fear or be ashamed and to avoid heretics.
- 2 Timothy 2:8Pelagius · ca. 405–410 · Christ's resurrection in the flesh refutes those who deny the resurrection or his coming in the flesh.
- 2 Timothy 2:16Pelagius · ca. 405–410 · Heretics who deny the resurrection remove the fear of judgment and lead to every crime.
- 2 Timothy 2:17Pelagius · ca. 405–410 · Heresy spreads like a cancer, so conversation with heretics must be avoided.
- 2 Timothy 2:18Pelagius · ca. 405–410 · Hymenaeus and Philetus said the resurrection was past, perhaps reading Ezekiel's bones as the return from exile.
- 2 Timothy 2:20Pelagius · ca. 405–410 · The "great house" is the world, not the spotless church, which cannot contain those who deny the resurrection.
- 2 Timothy 2:21Pelagius · ca. 405–410 · Separating from heretics leads to belief in judgment and to good works.
- 2 Timothy 2:26Pelagius · ca. 405–410 · Gentle correction may bring heretics to repentance, against the Novatians who deny pardon.
- 2 Timothy 3:6Pelagius · ca. 405–410 · False teachers capture sin-laden souls by promising impunity.
- 2 Timothy 3:8Pelagius · ca. 405–410 · Heretics resist the truth as Pharaoh's magicians resisted Moses, who taught the truth, against the critics of the Old Testament.
- 2 Timothy 3:9Pelagius · ca. 405–410 · These false teachers will soon be exposed, as the magicians confessed the finger of God.
- 2 Timothy 3:13Pelagius · ca. 405–410 · Flatterers and heretics will grow worse, deceiving and deceived.
- 2 Timothy 4:3Pelagius · ca. 405–410 · People will seek teachers who let them sin in comfort.
- Colossians 1:16Pelagius · ca. 405–410 · All things, visible and invisible, were created by Christ in his divinity, against the Manichaeans.
- Colossians 2:11Pelagius · ca. 405–410 · Christians have Christ's spiritual circumcision and need not heed the false apostles.
- Ephesians 1:4Pelagius · ca. 405–410 · God's choosing and predestining is his foreknowledge and purpose that all who will believe become his adopted sons, not a matter of merit or pre-existent souls.
- Ephesians 3:9Pelagius · ca. 405–410 · The mystery, hidden in God the Creator, is now opened to all, against Marcion's separation of the Creator from God.
- Ephesians 4:11Pelagius · ca. 405–410 · The same ministries are given by the Father and by Christ, against the Arians; pastors are priests, teachers any who can instruct.
- Ephesians 4:14Pelagius · ca. 405–410 · Mature faith is not tossed by every teaching that the cunning spread.
- Galatians 1:8Pelagius · ca. 405–410 · No apostle or angel may preach another gospel; this condemns heretics who change apostolic tradition.
- Philippians 2:5Pelagius · ca. 405–410 · Paul urges Christ's humility; Pelagius notes a common divinity-based reading and takes the passage of Christ as man.
- Philippians 3:2Pelagius · ca. 405–410 · Paul warns against false apostles who tear down the gospel.
- Philippians 3:18Pelagius · ca. 405–410 · The enemies of the cross are those who trust in the law's ceremonies, or the Jovinianists who rejected fasting.
- Romans 7:10Pelagius · ca. 405–410 · The law is holy and good; against the Marcionites, justice and goodness belong to the one God of both Testaments.
- Argumentum (prefatory note)Pelagius · ca. 405–410 · Pelagius's argument: Paul instructs Bishop Titus on appointing presbyters, holy living, and avoiding Judaizing heretics.
- Titus 1:10Pelagius · ca. 405–410 · Judaizing teachers who impose obsolete ceremonies must be refuted.
- Titus 1:16Pelagius · ca. 405–410 · Judaizers deny Christ's coming in practice by thinking the law needed for justification.
- Titus 3:10Pelagius · ca. 405–410 · Lemma of Titus 3:10.
- Titus 3:11Pelagius · ca. 405–410 · An unrepentant heretic is self-condemned, since each has free choice and is bound by his own sins.
- Tractates on the Gospel of John 1.3Augustine of Hippo · ca. 406–420 · Founders of heresies and schisms are false 'mountains' on which souls are shipwrecked, for those who divide unity have not received peace.
- Tractates on the Gospel of John 1.11Augustine of Hippo · ca. 406–420 · Against the Arians, Augustine argues that the Word through whom all things were made cannot itself have been made, and that it is unchangeable.
- Tractates on the Gospel of John 1.14Augustine of Hippo · ca. 406–420 · Augustine tells how a Catholic annoyed by flies was led step by step by a Manichee to deny that God made man, and so became the devil's 'fly'.
- Tractates on the Gospel of John 1.16Augustine of Hippo · ca. 406–420 · Augustine discusses the punctuation of John 1:3-4 and rejects the Manichean reading that everything made is alive: what is life is the reason in divine Wisdom by which each thing was made.
- Tractates on the Gospel of John 3.18Augustine of Hippo · ca. 406–420 · Against those who said the Son was visible before the incarnation, Augustine holds that the Old Testament appearances were created figures, since the Word and Wisdom of God cannot be seen with bodily eyes.
- Tractates on the Gospel of John 4.4Augustine of Hippo · ca. 406–420 · Christ is Daniel's stone cut without hands, against which the Jews stumbled while it was small; those who deny the Church spread through the world stumble against the mountain it has become.
- Tractates on the Gospel of John 4.9Augustine of Hippo · ca. 406–420 · John's humility in declaring himself unworthy to untie Christ's sandal rebukes those who claim that the baptism they give is theirs and holy because they are holy.
- Tractates on the Gospel of John 4.10Augustine of Hippo · ca. 406–420 · Christ alone is the Lamb who takes away sin, because, born of a virgin, he took flesh from Adam without inheriting sin; no minister may claim to take away sin himself.
- Tractates on the Gospel of John 4.11Augustine of Hippo · ca. 406–420 · Against those who claim that the minister's holiness takes away sin, Augustine points to John's words: Christ alone, the eternal Word, is the Lamb who takes away the sin of the world.
- Tractates on the Gospel of John 4.16Augustine of Hippo · ca. 406–420 · Augustine leaves the question unsolved for now, asking his hearers to discuss it peaceably, and promises that its solution will silence the Donatists' arguments about baptism.
- Tractates on the Gospel of John 5.11Augustine of Hippo · ca. 406–420 · Through the dove John learned that the ministry of baptism passes to good and bad ministers alike, but its power remains with Christ; those who say 'We baptize' lack the dove's simplicity.
- Tractates on the Gospel of John 5.12Augustine of Hippo · ca. 406–420 · Augustine answers Donatist complaints of persecution: they suffered lawful correction, while they themselves persecute the spirit by trying to take from Catholics, through rebaptism, the baptism by which they live.
- Tractates on the Gospel of John 5.13Augustine of Hippo · ca. 406–420 · Rebaptism makes a Christian deny his baptism as the pagan persecutors tried to make martyrs deny Christ; against Donatist charges about the minister, the Catholic answers that the dove taught that Christ is the one who baptizes.
- Tractates on the Gospel of John 5.15Augustine of Hippo · ca. 406–420 · Ministers of baptism ought to be righteous, but an unworthy minister cannot defile Christ's gift, which passes through him like water through a stone channel or light through unclean places.
- Tractates on the Gospel of John 5.16Augustine of Hippo · ca. 406–420 · To the Donatist argument that those baptized by John were rebaptized, Augustine answers that heretics, however wicked, give Christ's baptism, which John did not.
- Tractates on the Gospel of John 5.17Augustine of Hippo · ca. 406–420 · If baptism must be repeated after a worse minister because the apostles baptized after John, the Donatists would have to rebaptize those baptized by their own drunken clergy.
- Tractates on the Gospel of John 5.18Augustine of Hippo · ca. 406–420 · Baptism given even by Judas was Christ's and was not repeated, while John's was his own and was followed by Christ's; so baptism given by any minister, however sinful, is Christ's.
- Tractates on the Gospel of John 5.19Augustine of Hippo · ca. 406–420 · As Paul rejoiced that Christ was preached even by the envious, so Christ's baptism given by one who hates, a 'murderer', is not repeated, for the sacrament cannot be polluted by its minister.
- Tractates on the Gospel of John 6.4Augustine of Hippo · ca. 406–420 · The dove signifies true peace without tearing; those who tore the Church have only the false peace of ravens, who feed on death, but many are returning to life in the Church.
- Tractates on the Gospel of John 6.10Augustine of Hippo · ca. 406–420 · Christ sent the apostles to all nations, not to Africa alone; the pride of Babel divided tongues, but Christ's humility and love unite them in the one Church, signified by the dove.
- Tractates on the Gospel of John 6.11Augustine of Hippo · ca. 406–420 · Augustine states the Donatist objection: if the Catholic Church is the one dove outside which there is no baptism, why does it not baptize those who come to it from outside?
- Tractates on the Gospel of John 6.12Augustine of Hippo · ca. 406–420 · The Donatists, too, have bad members and do not rebaptize those baptized by them; since Christ is the one who baptizes, baptism given by chaff is valid, and the 'raven' should not rebaptize after the 'dove'.
- Tractates on the Gospel of John 6.13Augustine of Hippo · ca. 406–420 · One can have baptism outside the dove, the one Church, but it cannot profit him there; the Donatist asks why he should become a Catholic if he already has baptism.
- Tractates on the Gospel of John 6.14Augustine of Hippo · ca. 406–420 · Those baptized outside the Church have true baptism but lack love, without which it profits nothing; they are called into unity not to receive baptism again but so that it may begin to profit them.
- Tractates on the Gospel of John 6.15Augustine of Hippo · ca. 406–420 · Holy things received unworthily bring judgment, like the Eucharist to the unworthy or the morsel to Judas; baptism outside the Church is like the emperor's mark on a deserter, and Catholics should call the Donatists back with groaning love.
- Tractates on the Gospel of John 6.16Augustine of Hippo · ca. 406–420 · One baptized outside the Church is guilty not for receiving baptism but for receiving it outside; the baptism is kept and recognized, as a deserter is corrected but the King's mark is not altered.
- Tractates on the Gospel of John 6.17Augustine of Hippo · ca. 406–420 · Donatists should not boast of having the same baptism, since even bad Catholics, drunkards and secret consulters of astrologers, have it; what they lack is humility, love, and peace.
- Tractates on the Gospel of John 6.18Augustine of Hippo · ca. 406–420 · Simon Magus was baptized yet, full of 'gall', had no part in the faith; so baptism alone, outside the dove's love and unity, does not save.
- Tractates on the Gospel of John 6.19Augustine of Hippo · ca. 406–420 · In Noah's flood the same water 'baptized' timbers inside and outside the ark; the dove refused to be 'rebaptized' and returned, bringing a fruitful olive branch, while the raven perished; so Catholics should bear fruit and call outsiders back.
- Tractates on the Gospel of John 6.20Augustine of Hippo · ca. 406–420 · The olive's fruit signifies love, which like oil rises above all; without love even the tongues of angels are noise, as Augustine tells Donatus.
- Tractates on the Gospel of John 6.21Augustine of Hippo · ca. 406–420 · Baptism and faith without love profit nothing; even the demons believed and confessed Christ, yet said 'What have we to do with you?'
- Tractates on the Gospel of John 6.22Augustine of Hippo · ca. 406–420 · Catholics seek the Donatists precisely because they are not yet good; baptism without love is nothing.
- Tractates on the Gospel of John 6.23Augustine of Hippo · ca. 406–420 · The Donatists' alms and sufferings are for Donatus, not Christ, and without love profit nothing; their so-called martyrs, who threw themselves from cliffs, acted from pride, not love.
- Tractates on the Gospel of John 6.24Augustine of Hippo · ca. 406–420 · All Scripture cries out against the Donatist schism; Catholics should groan, pray, and love, trusting that the grain among the Donatists will return to the ark.
- Tractates on the Gospel of John 6.25Augustine of Hippo · ca. 406–420 · To Donatist complaints about confiscated church property, Augustine answers that property is held by human law, given through emperors, and imperial law forbids those outside Catholic communion to hold property as a church.
- Tractates on the Gospel of John 6.26Augustine of Hippo · ca. 406–420 · Those who reject the emperor cannot claim property held by imperial law, and by divine right they cannot claim to be the Church; Augustine invites them to the Catholic Church, where they will have both land and its Creator.
- Tractates on the Gospel of John 7.3Augustine of Hippo · ca. 406–420 · Augustine recalls his earlier teaching: John learned through the dove that Christ alone baptizes; the dove signifies peace, and its olive branch the fruit of love, without which baptism outside the Church profits nothing.
- Tractates on the Gospel of John 7.21Augustine of Hippo · ca. 406–420 · The fig tree signifies sin, under which Christ saw Nathanael, as he sees and seeks all sinners before they know him; so Catholics seek the Donatists because they themselves were first sought and found.
- Tractates on the Gospel of John 8.5Augustine of Hippo · ca. 406–420 · Christ's apparently cold words to his mother at Cana hide a mystery; heretics who deny that he had real flesh use them to claim Mary was not his mother, but Christ is wholly true, with true flesh, birth, death, and resurrection.
- Tractates on the Gospel of John 8.6Augustine of Hippo · ca. 406–420 · The same evangelist who reports 'What have I to do with you, woman?' also says that 'the mother of Jesus was there' and spoke to him; whoever believes the one must believe the other.
- Tractates on the Gospel of John 8.7Augustine of Hippo · ca. 406–420 · The faithful should believe that Christ spoke these words to his true mother and seek their meaning by prayer; to deny that Mary was his mother makes the Gospel a liar and Christ's flesh, death, and resurrection false.
- Tractates on the Gospel of John 8.8Augustine of Hippo · ca. 406–420 · Christ, born of the Father without a mother and of Mary without a father, did speak these words to his mother; neither the Manichees, who deny her motherhood, nor the astrologers, who claim 'my hour' shows Christ was under fate, may exploit them.
- Tractates on the Gospel of John 9.13Augustine of Hippo · ca. 406–420 · The fourth jar is the age of David, whose psalm proclaims God's inheritance among all nations; the Donatists, out of communion with the nations, are like the guest without a wedding garment, thrown out and speechless.
- Tractates on the Gospel of John 10.6Augustine of Hippo · ca. 406–420 · The sellers of doves are schismatic leaders who claim to give the Holy Spirit for the price of their own honor, while the Spirit is given freely as grace.
- Tractates on the Gospel of John 10.8Augustine of Hippo · ca. 406–420 · Schismatic leaders deceive the people with the Scriptures and so sell them to the devil, who carries off whatever is cut off from the one Church.
- Tractates on the Gospel of John 11.7Augustine of Hippo · ca. 406–420 · Birth from the Catholic Church is birth from Sarah, the free woman, and birth from heresy is birth from the slave woman; God's name as God of Abraham, Isaac, and Jacob holds a mystery.
- Tractates on the Gospel of John 11.12Augustine of Hippo · ca. 406–420 · Ishmael's “play” with Isaac, which Paul calls persecution, signifies the heretics' enticement to a second baptism, a worse persecution than bodily affliction.
- Tractates on the Gospel of John 11.13Augustine of Hippo · ca. 406–420 · The Donatists' complaints of persecution by Catholic rulers are answered by Sarah's affliction of Hagar, which was meant to make her return to her mistress.
- Tractates on the Gospel of John 11.14Augustine of Hippo · ca. 406–420 · Christian rulers rightly act against those who dishonor Christ, as Nebuchadnezzar decreed punishment for blasphemy against the God who saved the three young men.
- Tractates on the Gospel of John 11.15Augustine of Hippo · ca. 406–420 · Augustine disputes the Donatist claims about their martyrs Marculus and Donatus of Bagai and urges the Donatists, like Hagar, to return to the Catholic Church.
- Tractates on the Gospel of John 12.2Augustine of Hippo · ca. 406–420 · Spiritual birth, like bodily birth, happens only once, so baptism is not repeated; the promise to Abraham fulfilled among all nations exposes those who separate from them.
- Tractates on the Gospel of John 13.3Augustine of Hippo · ca. 406–420 · The psalm proclaims God king of all the earth, which the Donatists deny by confining him to Africa; Christ's hidden divinity must be seen with the inner eye of understanding.
- Tractates on the Gospel of John 13.10Augustine of Hippo · ca. 406–420 · John, the bridegroom's friend, refused honor due to Christ; those who claim that baptism is holy because they give it are adulterers seeking to be loved in place of the bridegroom.
- Tractates on the Gospel of John 13.11Augustine of Hippo · ca. 406–420 · Like a faithless friend guarding an absent man's bride for himself, the heretic who claims his own baptizing makes baptism holy usurps the place of Christ, who alone baptizes.
- Tractates on the Gospel of John 13.13Augustine of Hippo · ca. 406–420 · Heretics' virgins keep their virginity for Donatus, not Christ, who bought the whole world with his blood; even his persecutors did not divide his seamless tunic, the figure of unity.
- Tractates on the Gospel of John 13.14Augustine of Hippo · ca. 406–420 · Psalm 22, read by both Catholics and Donatists in Holy Week, shows that Christ bought not Africa alone but all the nations of the earth.
- Tractates on the Gospel of John 13.15Augustine of Hippo · ca. 406–420 · Virginity, continence, and almsgiving profit nothing to those who tear apart the tunic of unity and love.
- Tractates on the Gospel of John 13.16Augustine of Hippo · ca. 406–420 · Heretics have baptism, but as ministers, not owners; they have the form of the sacrament but, cut off from the vine, lack the root of love.
- Tractates on the Gospel of John 13.17Augustine of Hippo · ca. 406–420 · Miracles claimed by Donatist leaders prove nothing without love and unity; it is better to be a humble member within the body than a gifted one torn from it.
- Tractates on the Gospel of John 17.16Augustine of Hippo · ca. 406–420 · The Jews rightly understood that Jesus made himself equal to God, which the Arians deny; the Son did not seize equality like the devil, but was begotten equal and emptied himself by taking the form of a servant.
- Tractates on the Gospel of John 18.1Augustine of Hippo · ca. 406–420 · John received the gift of speaking deep things of the Son that exercise mature minds; what is not yet understood must be held in faith, since heresies arise from misreading good Scriptures rashly.
- Tractates on the Gospel of John 18.3Augustine of Hippo · ca. 406–420 · The Arians take Christ's saying that the Son can do nothing of himself as proof that the Son is less than the Father.
- Tractates on the Gospel of John 18.4Augustine of Hippo · ca. 406–420 · To speak of a greater and a lesser God is pagan; the equal Father and Son are not two gods but one God, united in a love far greater than that which made the first believers one soul.
- Tractates on the Gospel of John 18.8Augustine of Hippo · ca. 406–420 · The Son does the very same works as the Father and in the same way, unlike the hand that writes the same letters as the heart but in another manner; therefore the Son is equal to the Father.
- Tractates on the Gospel of John 19.14Augustine of Hippo · ca. 406–420 · The present resurrection of minds, which even false religions admit, must not be made the only resurrection, as Hymenaeus and Philetus did.
- Tractates on the Gospel of John 19.17Augustine of Hippo · ca. 406–420 · “All who are in the tombs” shows that Christ now speaks of the bodily resurrection of just and unjust, not of the present rising of minds.
- Tractates on the Gospel of John 20.5Augustine of Hippo · ca. 406–420 · Against heretics who infer that the Son is lesser, Augustine asks when the Son saw the Father walk on the sea.
- Tractates on the Gospel of John 20.7Augustine of Hippo · ca. 406–420 · There is no second light, firmament, or world made by the Son; the one world was made by the Father through the Son.
- Tractates on the Gospel of John 21.17Augustine of Hippo · ca. 406–420 · Being sent does not make the Son less: sending implies no separation, as a ray from the sun, and the Father who sent him remained with him.
- Tractates on the Gospel of John 22.12Augustine of Hippo · ca. 406–420 · Against those who say the resurrection is past, Augustine notes that the bodily resurrection is spoken of without “and now is,” because it comes at the end of the world.
- Tractates on the Gospel of John 23.6Augustine of Hippo · ca. 406–420 · Christ is Word, rational soul, and flesh; souls rise from sin through Christ as God, and bodies rise from corruption through Christ as man.
- Tractates on the Gospel of John 26.5Augustine of Hippo · ca. 406–420 · The Father draws to the Son those who believe him equal to the Father, unlike Arius and Photinus; Peter's confession shows that revelation is itself the drawing, as a branch draws a sheep.
- Tractates on the Gospel of John 29.7Augustine of Hippo · ca. 406–420 · “My teaching is not mine” refutes the Sabellians, who held that Father and Son are one thing with two names.
- Tractates on the Gospel of John 34.2Augustine of Hippo · ca. 406–420 · “I am the light of the world” does not mean, as the Manichees held, that Christ is the sun; he is the one through whom the sun was made.
- Tractates on the Gospel of John 36.2Augustine of Hippo · ca. 406–420 · Lowly sayings of Christ refer to the form of a servant, lofty ones to the form of God; against heretics who deny either, the Catholic faith confesses him both God and man.
- Tractates on the Gospel of John 36.6Augustine of Hippo · ca. 406–420 · Heretics who erred about Christ's divinity forced spiritual men, and Augustine himself, to expound these lofty matters for the protection of the faithful.
- Tractates on the Gospel of John 36.8Augustine of Hippo · ca. 406–420 · Against the Patripassians, the Father did not become incarnate, yet he did not withdraw from the incarnate Son, for God is everywhere.
- Tractates on the Gospel of John 36.9Augustine of Hippo · ca. 406–420 · Christ's words both distinguish the persons of Father and Son against the Sabellians and, with “I and the Father are one,” affirm one substance against the Arians.
- Tractates on the Gospel of John 37.6Augustine of Hippo · ca. 406–420 · Between the Sabellians, who make Father and Son one person, and the Arians, who make the Son different in substance, the Catholic faith holds “I and the Father are one.”
- Tractates on the Gospel of John 37.7Augustine of Hippo · ca. 406–420 · “If you knew me, you would know my Father” shows the Son's likeness to the Father, as one recognizes a man from someone very like him; against the Arians, Father and Son are one.
- Tractates on the Gospel of John 40.3Augustine of Hippo · ca. 406–420 · “Then you will know that I am” is guarded against the Sabellians by “I do nothing of myself,” which shows that the Son is God from God, not from himself.
- Tractates on the Gospel of John 40.7Augustine of Hippo · ca. 406–420 · As many believed when Christ spoke, Augustine hopes that Arians in his congregation, brought by recent newcomers, will believe with him.
- Tractates on the Gospel of John 41.11Augustine of Hippo · ca. 406–420 · Paul was free where he delighted in God's law and captive where weakness remained; he looked to the Son for full freedom, being one man serving God's law with the mind and sin's law with the flesh.
- Tractates on the Gospel of John 42.10Augustine of Hippo · ca. 406–420 · Against the Manichees, who held the devil and our flesh to come from an evil nature, the Jews were the devil's sons by imitation, as Scripture calls Jerusalem a child of the Amorites; the devil himself was an angel who fell by pride.
- Tractates on the Gospel of John 42.12Augustine of Hippo · ca. 406–420 · “He is a liar and its father” has been taken by the Manichees to mean that the devil has a father; Augustine sets out their argument.
- Tractates on the Gospel of John 42.15Augustine of Hippo · ca. 406–420 · Against the Manichees' two natures, the unbelievers were from God by nature and not from God by fault, just as they were and were not Abraham's sons.
- Tractates on the Gospel of John 43.14Augustine of Hippo · ca. 406–420 · Christ refers his glory to the Father; against the Arians, Father and Son glorify each other, which shows equality.
- Tractates on the Gospel of John 43.15Augustine of Hippo · ca. 406–420 · Against the Manichees and Marcionites, Christ shows that the God of the Jews is his Father, whom he knows and whose word he keeps, being himself that Word.
- Tractates on the Gospel of John 45.5Augustine of Hippo · ca. 406–420 · Heretics such as Sabellius, Arius, and Photinus do not enter by the door, for they preach a Christ of their own making; the fold is the Catholic Church, and the door is entered only by humility.
- Tractates on the Gospel of John 45.11Augustine of Hippo · ca. 406–420 · Ezekiel's “straying sheep” and Catholics who fall into heresy and return raise the question how sheep can hear a stranger's voice if the sheep do not hear thieves.
- Tractates on the Gospel of John 47.4Augustine of Hippo · ca. 406–420 · Christ came in person only to Israel, where his saving presence was shown, but sent his messengers to the Gentiles; the one fold excludes following Donatus.
- Tractates on the Gospel of John 47.9Augustine of Hippo · ca. 406–420 · Christ is the Word, a human soul, and flesh; Augustine warns against the Apollinarians, who deny Christ a rational human soul, as he earlier warned against Sabellians, Arians, Photinians and Manichees.
- Tractates on the Gospel of John 48.8Augustine of Hippo · ca. 406–420 · When Jesus said “I and the Father are one,” the Jews tried to stone him, understanding, as the Arians do not, that he claimed equality with the Father.
- Tractates on the Gospel of John 49.6Augustine of Hippo · ca. 406–420 · Lazarus' sickness was for the glory of God, that the Son of God might be glorified, which shows indirectly that the Son is God.
- Tractates on the Gospel of John 53.3Augustine of Hippo · ca. 406–420 · Calling the Son the Father's arm is a figure of speech and gives no support to those who deny that the Son is a distinct person.
- Tractates on the Gospel of John 53.10Augustine of Hippo · ca. 406–420 · Those who deny their need of divine help cannot believe in Christ, and so remain blinded and hardened.
- Tractates on the Gospel of John 53.12Augustine of Hippo · ca. 406–420 · Isaiah saw Christ's glory only in a figure; the Son is invisible in the form of God and became visible in the form of a servant; the pure in heart will see God as he is.
- Tractates on the Gospel of John 59.2Augustine of Hippo · ca. 406–420 · The words "he who receives me receives him who sent me" give no support to the Arian ranking of the Son below the Father, which cannot even place the Holy Spirit consistently.
- Tractates on the Gospel of John 61.1Augustine of Hippo · ca. 406–420 · Christ's trouble at Judas's departure prefigures the Church's grief when schismatics and heretics, tolerated like tares, must be separated before the harvest.
- Tractates on the Gospel of John 70.2Augustine of Hippo · ca. 406–420 · Some disciples knew the Son and so, through his perfect likeness, knew the Father; Philip did not. Father and Son are two, yet so alike that to know one is to know both.
- Tractates on the Gospel of John 71.2Augustine of Hippo · ca. 406–420 · Against both Arians, who make the Son unequal, and Sabellians, who make him the Father, Augustine holds that the Son is other than the Father yet equal to him, from him and inseparable from him.
- Tractates on the Gospel of John 78.2Augustine of Hippo · ca. 406–420 · In the form of a servant the Son is less than the Father, the Spirit, and even himself; the Arians wrongly use what he says as man to diminish his divinity.
- Tractates on the Gospel of John 81.2Augustine of Hippo · ca. 406–420 · Against those who claim to be righteous of themselves, Augustine insists that no branch bears fruit unless it abides in the vine.
- Tractates on the Gospel of John 96.3Augustine of Hippo · ca. 406–420 · The things the disciples could not bear cannot simply be the later apostolic writings, which even catechumens now bear; only unbelievers and heretics cannot bear what refutes their errors.
- Tractates on the Gospel of John 96.5Augustine of Hippo · ca. 406–420 · Augustine warns against sects that pass off obscene teachings as the things the disciples could not bear; the Spirit teaches all truth by pouring out love.
- Tractates on the Gospel of John 97.2Augustine of Hippo · ca. 406–420 · The foolish woman of Proverbs, offering hidden bread and stolen water, is the heretics' false promise of secret knowledge.
- Tractates on the Gospel of John 97.3Augustine of Hippo · ca. 406–420 · Magic, divination, and the fables of heretics come from the same foolish boldness; heretics wrongly claim their inventions are what the disciples could not bear.
- Tractates on the Gospel of John 97.4Augustine of Hippo · ca. 406–420 · Only profane novelties of words are condemned; new terms such as "Christian" and homoousion express old truths, unlike the heretics' promise of secret knowledge.
- Tractates on the Gospel of John 98.4Augustine of Hippo · ca. 406–420 · Solid food is the trained understanding that distinguishes good from evil; without the milk of faith the weak fall into fables like the Manichees', who make evil a substance.
- Tractates on the Gospel of John 98.7Augustine of Hippo · ca. 406–420 · Believers must grow in understanding without abandoning the rule of faith, rejecting both those who deny Christ's humanity, the creation, or the Old Testament and those who know God truly yet turn from the one Mediator.
- Tractates on the Gospel of John 98.8Augustine of Hippo · ca. 406–420 · What remained to be taught was to be added to, not to overturn, what the disciples had learned; the forged Apocalypse of Paul presumes to reveal what Paul said may not be spoken.
- Tractates on the Gospel of John 100.3Augustine of Hippo · ca. 406–420 · Heretics and pagans who praise a false Christ do not give him true glory; true glory is given him by the Spirit only in the catholic church.
- Tractates on the Gospel of John 100.4Augustine of Hippo · ca. 406–420 · "He will receive of mine" does not make the Spirit less than the Son; since all the Father's is the Son's, the Spirit receives from the Father as the Son does.
- Tractates on the Gospel of John 105.6Augustine of Hippo · ca. 406–420 · The glory Christ had before the world was is the glory predestined for his humanity; it does not mean that his human nature was converted into the Word.
- Against Vigilantius 1Jerome · 406 · Jerome introduces Vigilantius as a new monster from Gaul who attacks the veneration of martyrs, vigils, and continence, reviving Jovinian's errors.
- Against Vigilantius 2Jerome · 406 · Jerome attacks the bishops who side with Vigilantius by ordaining only married men, contrasting the churches of the East, Egypt, and Rome.
- Against Vigilantius 3Jerome · 406 · Jerome explains that the presbyters Riparius and Desiderius sent him Vigilantius's books and asked for this reply.
- Against Vigilantius 4Jerome · 406 · Jerome mocks Vigilantius's origins and quotes his objections to the veneration of relics and the lighting of candles.
- Against Vigilantius 6Jerome · 406 · Jerome argues that the martyrs are with Christ and can pray for others, and rejects Vigilantius's appeal to an apocryphal Ezra.
- Against Vigilantius 8Jerome · 406 · Jerome appeals to the practice of the Roman bishop and of bishops everywhere, and links Vigilantius with Eunomius and the old heresy that Tertullian answered in the Scorpiace.
- Against Vigilantius 10Jerome · 406 · Jerome answers Vigilantius's dismissal of miracles at the martyrs' shrines and says the demon in him is tormented by the relics.
- Against Vigilantius 11Jerome · 406 · Jerome recalls Vigilantius's panic during an earthquake in Palestine.
- Homilies on the First Epistle of John 1.8Augustine of Hippo · ca. 407 · John humbly counts himself among sinners who need Christ as advocate; those who claim to sanctify others make schisms, but Christ's propitiation and his Church extend to the whole world.
- Homilies on the First Epistle of John 1.12Augustine of Hippo · ca. 407 · Love for the brothers keeps one from stumbling at Christ or at the Church; schismatics who left the worldwide Church over charges against Africans lack this love.
- Homilies on the First Epistle of John 1.13Augustine of Hippo · ca. 407 · Those who hate their brothers are blind, stumbling at the Church, which like the mountain of Daniel and Isaiah fills the whole earth; so the Donatists separate from the world.
- Homilies on the First Epistle of John 2.1Augustine of Hippo · ca. 407 · The risen Christ strengthened his disciples' faith from the Scriptures, which all speak of him and are our sure defence against heretics, since we cannot touch him as they did.
- Homilies on the First Epistle of John 2.2Augustine of Hippo · ca. 407 · Scripture foretells both Christ's suffering and rising (the bridegroom) and the Church preached to all nations from Jerusalem (the bride); those cut off should be grafted in again.
- Homilies on the First Epistle of John 2.3Augustine of Hippo · ca. 407 · The Donatists refuse communion with the Church that began at Jerusalem and speaks in all languages, while their own party has only Latin and Punic; their hatred of the brothers blinds them.
- Homilies on the First Epistle of John 2.4Augustine of Hippo · ca. 407 · Sins are forgiven through Christ's name alone, not through the name of any minister, as Paul told the Corinthians who were dividing into parties.
- Homilies on the First Epistle of John 3.4Augustine of Hippo · ca. 407 · Antichrists are those contrary to Christ; heretics and schismatics who leave the Church were never truly of it, and some inside are like bad humours in the body.
- Homilies on the First Epistle of John 3.5Augustine of Hippo · ca. 407 · Many receive the sacraments without truly belonging to the Church, as their leaving in temptation shows; the anointing of the Holy Spirit teaches believers to know good and evil.
- Homilies on the First Epistle of John 3.7Augustine of Hippo · ca. 407 · Since the Donatists also confess that Jesus is the Christ, the test of who left whom is communion with the Church spread through all nations, which is Christ's inheritance.
- Homilies on the First Epistle of John 3.8Augustine of Hippo · ca. 407 · Since all confess Christ with the tongue, the antichrists are those who deny him by their deeds, as Scripture shows.
- Homilies on the First Epistle of John 6.2Augustine of Hippo · ca. 407 · Giving to the poor and even dying can be done without love, as by schismatics seeking glory; the true test is the witness of one's own conscience before God.
- Homilies on the First Epistle of John 6.11Augustine of Hippo · ca. 407 · The Holy Spirit is signified by living water, distinct from the visible water of baptism; heretics and those cut off by iniquity do not have him, so we must not drink from strange springs.
- Homilies on the First Epistle of John 6.12Augustine of Hippo · ca. 407 · The sign that a spirit confesses Christ come in the flesh seems not to distinguish, since Arians, Eunomians, Macedonians, Montanists, and Novatians all confess it, yet they are antichrists.
- Homilies on the First Epistle of John 6.13Augustine of Hippo · ca. 407 · To confess that Christ came in the flesh is to have the love for which he came and died; schismatics who divide the Church deny it by their deeds, whatever they say.
- Homilies on the First Epistle of John 6.14Augustine of Hippo · ca. 407 · Those who 'dissolve' Christ by breaking up his Church deny that he came in the flesh; as in the Gospel, deeds rather than words are the test.
- Homilies on the First Epistle of John 7.11Augustine of Hippo · ca. 407 · Love is not laxity but corrects and disciplines without bitterness, like the gall-less dove; the Donatist schismatics hate both love and the dove, and their baptism, bearing Christ's mark, is recognised, not repeated, in the Catholic Church.
- Homilies on the First Epistle of John 10.1Augustine of Hippo · ca. 407 · To believe that Jesus is the Christ is to believe with love, as Peter did, whose confession is the rock on which the Church is built; the demons confessed the same words without love.
- Homilies on the First Epistle of John 10.8Augustine of Hippo · ca. 407 · Love of Christ must extend to his body spread through the whole world, not be confined to Africa; to honour the head while trampling the members hurts the whole Christ, as the tongue cries out when the foot is stepped on.
- Homilies on the First Epistle of John 10.10Augustine of Hippo · ca. 407 · The Donatists claim to have suffered persecution but have themselves divided the Church; they should return like Hagar to her mistress and believe Christ's word that forgiveness of sins is preached in the Church throughout all nations.
- Dialogue 7Palladius of Helenopolis · ca. 408 · Theophilus condemns the leading Nitrian monks, raids their monasteries and drives them out; they flee to Palestine and then to Constantinople, where John shelters them without receiving them into communion and writes to Theophilus, who refuses and warns him against judging outside his province.
- On the One Baptism, against Petilian 4Augustine of Hippo · ca. 410–411 · As a Jew converting keeps his true beliefs while his errors are corrected, so a heretic’s true baptism, given by the Gospel rule, is kept while his error is corrected.
- On the One Baptism, against Petilian 7Augustine of Hippo · ca. 410–411 · As Paul used the Corinthians’ true baptism to rebuke their schisms, the church keeps the heretic’s true baptism while correcting his division.
- On the One Baptism, against Petilian 8Augustine of Hippo · ca. 410–411 · As the Athenians worshiped the true God unknowingly outside the church, heretics give true baptism outside it; it profits them nothing but is to be acknowledged.
- On the One Baptism, against Petilian 9Augustine of Hippo · ca. 410–411 · Paul’s baptizing of John’s disciples at Ephesus (Acts 19) does not support rebaptism: John was no heretic, and his baptism was not yet Christ’s.
- On the One Baptism, against Petilian 11Augustine of Hippo · ca. 410–411 · Christ’s rejection of those who work wonders in his name without love does not deny the truth of what they hold; as 1 Cor 13 shows, gifts remain great though their holder is nothing.
- On the One Baptism, against Petilian 12Augustine of Hippo · ca. 410–411 · Christ forbade hindering the man who cast out demons in his name though not following with the disciples; so the truth heretics hold is acknowledged while their division is condemned.
- On the One Baptism, against Petilian 15Augustine of Hippo · ca. 410–411 · By the author’s own reasoning, schismatic baptism is as real as exorcism in Christ’s name; one who comes to the church keeps it and receives the unity that makes it profitable.
- On the One Baptism, against Petilian 22Augustine of Hippo · ca. 410–411 · Agrippinus and Cyprian erred on rebaptism but stayed in unity, and Cyprian’s love and martyrdom covered his error; rebaptizing heretics was human error then, rebaptizing Catholics is diabolical now.
- On the One Baptism, against Petilian 32Augustine of Hippo · ca. 410–411 · Augustine concludes: as truth held by Jews, pagans, exorcists outside the fold, and demons is not denied, so the true baptism held by heretics is not to be denied.
- Summary of the Collation with the Donatists 3.12Augustine of Hippo · ca. 411–412 · The Donatists evade the Catholic argument that truth (baptism) can be held in unrighteousness and should be recognized while the error is corrected.
- On the Merits and Forgiveness of Sins 1.9Augustine of Hippo · 411–412 · Augustine reports the view that sin passed from Adam by imitation, not propagation, and argues that Paul would then have named the devil, not Adam, as its source.
- On the Merits and Forgiveness of Sins 1.31Augustine of Hippo · 411–412 · The theory that souls sinned in a prior heavenly life does not explain why a virtuous person may never hear the gospel while a wicked one hears, believes, and is saved.
- On the Merits and Forgiveness of Sins 1.63Augustine of Hippo · 411–412 · The rite of infant baptism, with its exorcism, renunciation of the devil, and profession of belief in the forgiveness of sins, would be a deception if infants had no sin; some opponents now admit infants are forgiven, but only for sins after birth.
- On the Merits and Forgiveness of Sins 1.64Augustine of Hippo · 411–412 · Those who say infants have no sin and those who say they sin after birth are each partly right; combining their true claims leaves only original sin to be forgiven in infant baptism.
- On the Merits and Forgiveness of Sins 2.2Augustine of Hippo · 411–412 · Some so trust free choice that they deny we need God's help not to sin, which would make the petition “Do not bring us into temptation” pointless.
- On the Merits and Forgiveness of Sins 2.41Augustine of Hippo · 411–412 · Those who cite 1 Corinthians 7:14 to argue against baptizing believers' children fall into contradiction: if holiness is inherited, so is sin, and on their own view holy and unclean children fare alike.
- On the Merits and Forgiveness of Sins 2.58Augustine of Hippo · 411–412 · Opponents who admit infants need redemption have in effect granted that they need forgiveness, since all flesh descends from Adam's flesh of sin except Christ's likeness of it.
- On the Merits and Forgiveness of Sins 3.1Augustine of Hippo · 411–412 · Augustine explains that after finishing two books he read Pelagius's brief expositions of Paul and found an argument against original sin that he answers in this letter.
- On the Merits and Forgiveness of Sins 3.2Augustine of Hippo · 411–412 · Augustine turns the argument around: if Christ's righteousness benefits only believers and it benefits baptized infants, they must be counted believers through others, just as they are sinners through others' flesh.
- On the Merits and Forgiveness of Sins 3.5Augustine of Hippo · 411–412 · Augustine notes that Pelagius presented these arguments as others' views, and quotes the further arguments: children of the baptized, the origin of the soul, and the imputation of another's sin.
- On the Merits and Forgiveness of Sins 3.6Augustine of Hippo · 411–412 · Pelagius, perhaps out of shame or caution, put these views in others' mouths; Augustine hopes he does not hold them, since they imply that sinless infants are condemned or have eternal life outside God's kingdom.
- On the Merits and Forgiveness of Sins 3.12Augustine of Hippo · 411–412 · Jerome, in his commentary on Jonah, takes original sin as certain, and Augustine knows of no earlier Christian, catholic or not, who denied it; the new view he first heard casually at Carthage is now defended in writing.
- On the Merits and Forgiveness of Sins 3.13Augustine of Hippo · 411–412 · Even Jovinian, who denied the superior merit of virginity, never denied original sin, and Jerome, refuting him, used original sin as a certain premise.
- On the Merits and Forgiveness of Sins 3.22Augustine of Hippo · 411–412 · The new teaching implicitly makes infant baptism pointless; infants denied Christ's grace are more destitute than orphans, and must be defended.
- On the Christian Life 13Fastidius · ca. 411-430 · Against those who hold that faith alone saves without works of righteousness, the author argues from both Testaments that God condemns sin, and that Paul's "works of the law" are ceremonial works, not righteousness.
- To the Donatists after the Collation (Against the Party of Donatus after the Proceedings) 44Augustine of Hippo · ca. 412 · When the record of the first Donatist accusation of Caecilian was read, the Donatists cried that they were being drawn into the case, fearing it as a demon fears an exorcist.
- On the Spirit and the Letter 4Augustine of Hippo · 412 · Augustine states the view of his opponents: God's help consists only in creating free will and giving commands that remove ignorance.
- On the Spirit and the Letter 32Augustine of Hippo · 412 · Grace is not merely the giving of the law and teaching; without the Spirit these kill, but the Spirit writes within what is loved.
- On the Spirit and the Letter 61Augustine of Hippo · 412 · Augustine begins to conclude, doubting whether he has persuaded those who prefer their own view to Paul's teaching on grace.
- Commentary on Isaiah 1, Discourse 5, part 21Cyril of Alexandria · before ca. 428 (probably 420s) · Cyril reads Isa 9:5–6 of the Jewish leaders' rage at the birth of the Son, refutes the Manichaean denial of Christ's real flesh from 'a child was born,' and explains 'rule upon his shoulder' as the cross or, preferably, as his strength.
- Commentary on Isaiah 2, Tome 1, part 10Cyril of Alexandria · before ca. 428 (probably 420s) · Cyril reads the child leading the beasts and the infant at the asps' den (Isa 11:6–9) as the guileless believers who overcome demons and heretics in the Church, and begins Isa 11:10: the root of Jesse as the hope of the nations.
- Commentary on Isaiah 2, Tome 4, part 22Cyril of Alexandria · before ca. 428 (probably 420s) · Cyril reads Isa 21:12 as God's call to the Idumeans to seek his help, Isa 21:14–15 as their failure to give bread and water to fleeing Israelites, and Isa 21:16–17 as Kedar's swift ruin; spiritually, pagans and heretics who persecute the Church will be punished.
- Commentary on Isaiah 3, Tome 4, part 12Cyril of Alexandria · before ca. 428 (probably 420s) · Sennacherib was killed by his own sons; spiritually, Jerusalem besieged is a type of the church besieged by heretics backed by worldly powers, which should not dispute with them endlessly but rely on God's help; the account of Hezekiah's illness and prayer follows (Isa 38:1–3).
- Commentary on Isaiah 5, Tome 5, part 15Cyril of Alexandria · before ca. 428 (probably 420s) · The watchmen, the church's teachers, are told to clear the stones from the road: the law's types that trip Jewish converts, pagan habits that trouble Greeks, and the teachings of heretics; the signal raised to the nations is the word of faith or the cross (Isa 62:9–11).
- Commentary on Luke 2:49 (2)Cyril of Alexandria · ca. 412-444 · Against the Valentinians, the God of the temple is Christ’s Father; and Jesus’ advance in wisdom and grace belongs to his humanity and to the growing wonder of those who saw him, not to the Word as God.
- Commentary on Luke 3:22Cyril of Alexandria · ca. 412-444 · Christ received the Spirit as man, not as God; against Paul of Samosata, he always was as God and began as man at thirty; and delaying baptism to the end of life is harmful, bringing forgiveness but no fruit.
- Commentary on Luke 4:10Cyril of Alexandria · ca. 412-444 · Satan misapplied Ps 91 to Christ as if he needed angels; the Arians, reading the psalm as Christ taking the Father as his refuge, follow Satan’s error, for the psalm speaks of every righteous man, while the Son is himself the Most High and refuge of all.
- Commentary on Luke 6:12Cyril of Alexandria · ca. 412-444 · Christ’s night of prayer on the mountain teaches us to pray in secret, intently and patiently; it does not show the Son lacking anything, against the Arians, nor that a separate man prayed, against the followers of Nestorius, since the Word made flesh prayed as man for our example.
- Commentary on Luke 10:34Cyril of Alexandria · ca. 412-444 · Allegorically the Samaritan is Christ, who carries fallen humanity in his own body to the inn of the Church open to all nations, leaving the two denarii of the two Testaments, from one God against Mani and Marcion, to the Church’s pastors; literally, mercy, not office or learning, makes one a neighbour.
- Commentary on Luke 11:20Cyril of Alexandria · ca. 412-444 · The finger of God is the Holy Spirit, joined to the Son as the finger to the hand by consubstantiality though proceeding from the Father; one working shows one nature, against the Pneumatomachi; in Christ human nature received the kingdom by defeating Satan.
- Commentary on Luke 12:8Cyril of Alexandria · ca. 412-444 · To confess Christ rightly is to confess the Word as Lord by nature, equal to the Father, and his resurrection as man; such confessors he will acknowledge at his coming, while apostates and heretics he will deny; words spoken against the Son of Man in ignorance of his divinity can be forgiven, but blasphemy against the Spirit, the whole Godhead, cannot.
- Commentary on Luke 12:51Cyril of Alexandria · ca. 412-444 · Christ is our peace, reconciling Jew and Gentile to God, yet he brings a sword: peace must be refused with unrepentant sinners and heretics, and even family ties broken for faith, while peace is kept with fellow believers.
- Commentary on Luke 17:1 (part 2)Cyril of Alexandria · ca. 412-444 · Stumbling blocks are of two kinds: heresies, which attack God’s glory and lead the world astray, and the everyday offences between brothers that arise from human weakness, not from God; here Christ means the latter, warning the offender while commanding patience with him.
- Commentary on Luke 18:1Cyril of Alexandria · ca. 412-444 · We must pray constantly and without doubting, as the persistent widow did; Christians bear their own injuries without rancour, but may pray against heretics and persecutors who attack God’s glory and the preaching of the faith.
- Commentary on Luke 18:18Cyril of Alexandria · ca. 412-444 · The ruler addresses Christ as “good” to test him; Christ replies that goodness belongs to God by nature, so the ruler should recognize him as God; against the Arians Cyril argues that the Son, consubstantial with the Father, is good as God, the good fruit and image of the good Father.
- Commentary on Luke 20:17Cyril of Alexandria · ca. 412-444 · Christ, the stone rejected by the Jewish teachers, became the cornerstone uniting Israel and the gentiles in one new man; he saves those joined in the corner and crushes those who stumble; he is the church’s foundation and the rock of confession on which heresies break; Matthew reports more fully, Luke more briefly.
- Commentary on Luke 20:27Cyril of Alexandria · ca. 412-444 · Against the Sadducees, who deny the resurrection, Christ teaches that the risen are like angels, needing no marriage, since marriage and childbearing were given after Adam’s fall to preserve the race; in the resurrection we shall have spiritual bodies held fast to God’s will by the Spirit.
- Commentary on Luke 23:33Cyril of Alexandria · ca. 412-444 · At the crucifixion Christ neither fully revealed nor wholly hid his Godhead, showing both divine and human activities; to refute the coming heresy that his body was a phantom or heavenly, he let his flesh suffer what is proper to it, the one and same Christ suffering as man and acting as God.
- Commentary on Luke 24:36Cyril of Alexandria · ca. 412-444 · The risen Christ appears to the longing apostles, calms their fear with “Peace to you,” shows he is God by knowing their thoughts, and proves the same body that suffered has risen by showing his wounds, letting them touch him and eating fish; the “spiritual body” is one subject to the Spirit, not a non-bodily one, and heretical denials of bodily resurrection are refuted.
- Letter 1 (Cyril to the monks of Egypt)Cyril of Alexandria · ca. 412-444 · Cyril warns the Egyptian monks against those questioning whether Mary should be called Mother of God, and argues from Athanasius, the Nicene Creed, and Scripture that the one born of the Virgin is the Word of God made flesh, one Christ, not a man used as God's instrument.
- Letter 2 (Cyril to Nestorius (second letter))Cyril of Alexandria · ca. 412-444 · Cyril answers Nestorius's anger over his letter to the monks, says the disturbance came from Nestorius's own sermons, reports Celestine of Rome's concern, and urges him to call Mary Mother of God.
- Letter 4 (Cyril to Nestorius)Cyril of Alexandria · ca. 412-444 · Cyril's second letter to Nestorius sets out how the Word became man by a union according to hypostasis, so that one Christ is born, suffers, and rises, and Mary is rightly called Mother of God.
- Letter 5 (Nestorius to Cyril)Cyril of Alexandria · ca. 412-444 · Nestorius replies to Cyril's second letter, arguing that the Nicene Creed and Scripture ascribe birth and suffering to Christ's humanity, not his Godhead, so Mary is more exactly called Mother of Christ.
- Letter 8 (Cyril to those who had reported Nestorius)Cyril of Alexandria · ca. 412-444 · Cyril defends his letter to the monks by pointing out that Nestorius stood by while Bishop Dorotheus anathematized anyone who calls Mary Mother of God.
- Letter 9 (Cyril to a follower of Nestorius)Cyril of Alexandria · ca. 412-444 · Cyril tells a correspondent that he is peaceable and loves Nestorius, but cannot keep silent when the faith itself is at stake and bishops must answer for their people.
- Letter 10 (Cyril to his clergy at Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril instructs his clergy at Constantinople how to answer Nestorius's supporters, quotes Nestorius's sermons, explains how the Word is said to suffer in his flesh, and says he will refuse Nestorius as his judge.
- Letter 11 (Cyril to Celestine, bishop of Rome)Cyril of Alexandria · ca. 412-444 · Cyril reports to Celestine of Rome on Nestorius's teaching and conduct, asks whether he should break communion with him, and attaches a memorandum summarizing Nestorius's views and his deposition of the presbyter Philip.
- Letter 12 (Celestine, bishop of Rome, to Cyril)Cyril of Alexandria · ca. 412-444 · Celestine of Rome praises Cyril's defence of the faith and commissions him, acting with Rome's authority, to give Nestorius ten days to recant in writing or be removed from communion.
- Letter 13 (Cyril to John of Antioch)Cyril of Alexandria · ca. 412-444 · Cyril informs John of Antioch that the Roman synod has condemned Nestorius's teaching and that he himself will follow Rome's judgement, urging John to consider his course.
- Letter 14 (Cyril to Acacius of Beroea)Cyril of Alexandria · ca. 412-444 · Cyril tells Acacius of Beroea of his grief that Nestorius tolerated an anathema against all who call Mary Mother of God, a term used by Athanasius, Theophilus, Basil, Gregory, and Atticus.
- Letter 15 (Acacius of Beroea to Cyril)Cyril of Alexandria · ca. 412-444 · Acacius of Beroea, replying for himself and John of Antioch, urges Cyril to calm the dispute over Nestorius's words rather than inflame it, warning by the example of Apollinarius against probing mysteries.
- Letter 16 (Cyril to Juvenal of Jerusalem)Cyril of Alexandria · ca. 412-444 · Cyril sends Juvenal of Jerusalem Celestine's letters condemning Nestorius and urges joint action: letters to Nestorius, his people, and the emperor.
- Letter 17 (Cyril and the synod of Alexandria to Nestorius (third letter, with the twelve anathemas))Cyril of Alexandria · ca. 412-444 · Cyril and the Egyptian synod give Nestorius a final warning, set out at length the faith in the one incarnate Word, the Eucharist, and Mary as Mother of God, and append twelve anathemas he must accept.
- Letter 18 (Cyril to the clergy and people of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril and the Egyptian synod tell the clergy and people of Constantinople that Nestorius has been warned, urge them to keep the faith of their former bishops, and declare communion with those he has deposed.
- Letter 19 (Cyril and the synod to the monks of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril and the synod praise the monks of Constantinople for resisting Nestorius's blasphemies and tell them Nestorius has been given a final warning to recant or be removed.
- Letter 21 (Cyril to the same)Cyril of Alexandria · ca. 412-444 · From Ephesus before the council opens, Cyril tells his people he is well and confident that Christ will restore the right faith, and asks their prayers.
- Letter 23 (Cyril to some of the clergy of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril reports to his agents in Constantinople how Nestorius refused three summonses at Ephesus and was deposed, and warns that the official minutes are being delayed.
- Letter 24 (Cyril to the clergy and people of Alexandria)Cyril of Alexandria · ca. 412-444 · Cyril tells his church that about two hundred bishops at Ephesus deposed Nestorius on 22 June 431 and that the city celebrated with a torchlight escort.
- Letter 25 (Cyril to the same)Cyril of Alexandria · ca. 412-444 · Cyril tells his church that the heresy of Nestorius has been brought down by the council's vote, and asks their prayers for his safe return.
- Letter 26 (Cyril to the fathers of the monks (from Ephesus))Cyril of Alexandria · ca. 412-444 · After Nestorius's deposition Cyril asks the Egyptian monks to keep praying for the bishops, as Moses prayed while Joshua fought Amalek.
- Letter 27 (Cyril to the clergy and people of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril reports from Ephesus that the council refuses communion with John of Antioch's party or any compromise statement of faith, and that the bishops are under guard and in hardship.
- Letter 28 (Cyril to Theopemptus, Potamon and Daniel)Cyril of Alexandria · ca. 412-444 · Cyril answers slanders that Nestorius was deposed by his intrigue, reports that the council is under guard but refuses communion with John of Antioch's party, and asks for prayers.
- Letter 29 (Alypius to Cyril)Cyril of Alexandria · ca. 412-444 · Alypius, a presbyter of Constantinople, praises Cyril as a confessor who, like Elijah, Phinehas, and Athanasius, has overthrown Nestorius.
- Letter 30 (Maximian of Constantinople to Cyril)Cyril of Alexandria · ca. 412-444 · Maximian, newly made bishop of Constantinople after Nestorius, congratulates Cyril as a confessor and asks for his prayers and counsel.
- Letter 31 (Cyril to Maximian of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril welcomes Maximian as Nestorius's successor at Constantinople, restates the faith in one Christ against Apollinarius and Nestorius, and compares Nestorius's fall and Maximian's rise to Shebna and Eliakim.
- Letter 35 (John of Antioch and others to Xystus and Maximian)Cyril of Alexandria · ca. 412-444 · John of Antioch and his bishops tell Xystus of Rome, Cyril, and Maximian that, for the sake of peace, they now accept Nestorius's deposition by the Council of Ephesus and Maximian's ordination.
- Letter 36 (Libellus of Paul of Emesa to Cyril)Cyril of Alexandria · ca. 412-444 · Paul of Emesa, John of Antioch's envoy, formally accepts Maximian's appointment and Nestorius's deposition, anathematizes Nestorius's teaching, and restores communion with Cyril on the basis of the agreed statement of faith.
- Letter 37 (Cyril to Theognostus, Charmosynus and Leontius)Cyril of Alexandria · ca. 412-444 · Cyril reassures his agents at Constantinople that the peace talks with Paul of Emesa have kept every safeguard: Paul confessed Mary as Mother of God, and John's letters of communion will be handed over only if he signs Nestorius's deposition.
- Letter 38 (John of Antioch to Cyril)Cyril of Alexandria · ca. 412-444 · John of Antioch sends Cyril the agreed statement of faith (the Formula of Reunion), accepts Nestorius's deposition and Maximian's ordination, and restores communion.
- Letter 39 (Cyril to John of Antioch (the Formula of Reunion))Cyril of Alexandria · ca. 412-444 · Cyril welcomes the reunion with John of Antioch, quotes the agreed Formula of Reunion, denies that he teaches a heavenly body of Christ or a mixing of natures, and insists the Nicene Creed must not be altered.
- Letter 40 (Cyril to Acacius of Melitene)Cyril of Alexandria · ca. 412-444 · Cyril explains to Acacius of Melitene how the reunion of 433 came about, defends the Antiochene confession as no new creed and not Nestorian, and sets out his own teaching of one incarnate nature of the Word, the union of two natures, and the right way to distinguish Christ's sayings.
- Letter 42 (Cyril to Rufus of Thessalonica)Cyril of Alexandria · ca. 412-444 · Cyril sends Rufus of Thessalonica a copy of his long letter to Acacius of Melitene explaining the Easterners' confession of faith.
- Letter 43 (Cyril to Rufus of Thessalonica (second))Cyril of Alexandria · ca. 412-444 · Cyril tells Rufus of Thessalonica that receiving the repentant Easterners into communion is wise, and sends him several of his books on the Old Testament and against Nestorius.
- Letter 44 (Cyril to Eulogius)Cyril of Alexandria · ca. 412-444 · Cyril explains to his agent Eulogius why he accepted the Easterners' talk of two natures: knowing the difference of natures is not dividing Christ, and after the union there is one Son and one incarnate nature of the Word.
- Letter 45 (Cyril to Succensus)Cyril of Alexandria · ca. 412-444 · Answering Succensus, Cyril traces Nestorius's teaching to Diodore, explains that Christ is from two natures but after the union is one Son and one incarnate nature of God the Word, and denies that Christ's risen body was changed into Godhead.
- Letter 46 (Cyril to Succensus (second))Cyril of Alexandria · ca. 412-444 · In a second letter to Succensus, Cyril answers four objections to his formula “one nature of the Word, incarnate,” arguing that it implies neither suffering in the Godhead nor confusion, nor any loss of Christ's full humanity.
- Letter 47 (John of Antioch to Cyril)Cyril of Alexandria · ca. 412-444 · John of Antioch tells Cyril that peace has been restored through Paul of Emesa, that the small changes made to Cyril's draft alter nothing of substance, and that he will work to bring the remaining Eastern bishops along.
- Letter 48 (Cyril to Donatus of Nicopolis)Cyril of Alexandria · ca. 412-444 · Cyril tells Donatus of Nicopolis how the reunion with John of Antioch was reached without retracting anything he had written, and that the bishops deposed for supporting Nestorius were not restored.
- Letter 49 (Cyril to Maximian of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril tells Maximian of Constantinople that, through his prayers, John of Antioch and his bishops have accepted Nestorius's deposition and communion has been restored.
- Letter 50 (Cyril to Valerian of Iconium)Cyril of Alexandria · ca. 412-444 · Cyril arms Valerian of Iconium against Nestorius's followers, refuting their readings of Phil 2, 2 Cor 5:19, and Acts 10:38, defending the Word's own suffering in the flesh and the one person of Christ, and assuring him that the Eastern bishops have condemned Nestorius.
- Letter 54 (Cyril to Eusebius, presbyter)Cyril of Alexandria · ca. 412-444 · Cyril reassures the presbyter Eusebius that the peace with John of Antioch kept every condition set at Ephesus, that the deposed Nestorian bishops were not restored, and that the charges against himself of teaching a passible Godhead or a heavenly flesh are slanders.
- Letter 55 (Cyril to Anastasius, Alexander and others (explanation of the Creed))Cyril of Alexandria · ca. 412-444 · Cyril explains the Nicene Creed clause by clause to a group of monks, insisting that the one only-begotten Word himself became man, suffered in his own flesh, and is the one Lord into whose death Christians are baptized, against the followers of Nestorius and Theodore.
- Letter 57 (Cyril to Maximus, deacon of Antioch)Cyril of Alexandria · ca. 412-444 · Cyril asks the deacon Maximus of Antioch to resume communion with John of Antioch, receiving former Nestorians who have repented without too much strictness.
- Letter 58 (Cyril to Maximus (second))Cyril of Alexandria · ca. 412-444 · Cyril answers Maximus again, defending John of Antioch's gentle handling of those who had sided with Nestorius: sick souls need management as a remedy, for Christ came to call sinners.
- Letter 63 (Cyril to John of Antioch (on the slanders of Theodoret))Cyril of Alexandria · ca. 412-444 · Cyril complains to John of Antioch that Theodoret still holds to Nestorius's slanders and has neither anathematized him nor signed his deposition, and asks John to bring him into line.
- Letter 67 (Cyril to John of Antioch and the synod of Antioch)Cyril of Alexandria · ca. 412-444 · Cyril and his synod to John of Antioch and his synod: they anathematize Nestorius and anyone who speaks of two sons and two Christs, confess one Son, the Word made flesh from the holy Mother of God, warn against ascribing the views of Diodore and Theodore to Athanasius, Basil, Gregory and Theophilus, ask that repentant Nestorians be received, and that accusations against clergy be heard in church courts.
- Letter 69 (Cyril to Acacius of Melitene (second))Cyril of Alexandria · ca. 412-444 · Cyril tells Acacius of Melitene that the archimandrite Maximus has visited him, that the Easterners now praise Theodore of Mopsuestia, Nestorius's teacher, and claim the great fathers taught the same, and that he has written against Diodore and Theodore and an explanation of the Nicene Creed, which he sends.
- Letter 70 (Cyril to the clergy and to Lampo, presbyter)Cyril of Alexandria · ca. 412-444 · Cyril tells the clergy in Constantinople and the presbyter Lampo of a petition from the orthodox of Antioch against the Eastern bishops' turn to Theodore's books, and sends his explanation of the Nicene Creed, written on parchment for the empresses and the emperor.
- Letter 72 (Cyril to Proclus of Constantinople)Cyril of Alexandria · ca. 412-444 · Cyril asks Proclus of Constantinople not to allow Theodore of Mopsuestia to be anathematized by name: his writings deserve condemnation, but Ephesus wisely avoided naming him, he died in communion, and condemning him now would reopen the troubles in the East.
- Letter 81 (Cyril to the monks in Phua (fragments))Cyril of Alexandria · ca. 412-444 · Fragments of Cyril's letter to the monks at Phua against those who deny the resurrection of the body: the denial comes from Origen's teaching that souls pre-existed and were embodied as punishment, which Scripture and the judgment 'for what was done through the body' refute.
- Letter 82 (Cyril to Amphilochius of Side)Cyril of Alexandria · ca. 412-444 · Cyril asks Amphilochius of Side to receive repentant Messalians (Euchites) with a simple anathema of the heresy, without pressing passages from books on the unlearned.
- Book 2, chapter 10Hesychius of Jerusalem · ca. 412-450 · On the death of Nadab and Abihu (Lev 10), Hesychius reads their strange fire as heretical teaching that blasphemes the Spirit and misreads Scripture; the priests must keep to the doctrine of Christ, confess both his divinity and humanity, abstain from wine when ministering, and teach the people, while those who sin wilfully against the Spirit lose the offering of repentance; Book 2 ends with a doxology.
- Book 4, chapter 13 (printed XII in Migne)Hesychius of Jerusalem · ca. 412-450 · On Leviticus 13 Hesychius reads leprosy as sin and transgression, the man partly leprous as the Jewish people and the man wholly covered as the Gentile freed from the letter of the law, and the leprosy of head, beard, and garments as errors in doctrine and pride or vainglory spoiling the virtues.
- Book 4, chapter 14Hesychius of Jerusalem · ca. 412-450 · Hesychius reads the cleansing of the leper in Leviticus 14 as Christ's work: the two sparrows are his humanity and divinity, the rites figure baptism, repentance and the Trinity, the poor man's offering is meditation on the law, and the leprous house is a church infected by false doctrine.
- Book 5, chapter 15Hesychius of Jerusalem · ca. 412-450 · On Leviticus 15 Hesychius reads the man with a flow of seed as a teacher who corrupts doctrine, the emission of intercourse as teaching the Jewish letter, and the woman's flow of blood as idolatry and pagan teaching, with repentance and Christ's grace as their cleansing.
- Book 5, chapter 16Hesychius of Jerusalem · ca. 412-450 · On Leviticus 16 Hesychius reads the Day of Atonement as the sacrifice of Christ: the veil is his flesh, the calf and the slain goat his humanity offered for Israel and all mankind, the scapegoat his impassible divinity, and the prohibition of entering at all times a warning against prying into God's substance.
- Book 5, chapter 18Hesychius of Jerusalem · ca. 412-450 · On Leviticus 18 Hesychius explains the forbidden degrees of marriage as guarding the order of generations, and reads them spiritually as forbidding the exposure of a brother's sins; he condemns adultery, Molech worship, sex between males and bestiality, and warns against mixing church and synagogue rites or pagan philosophy and doctrine.
- Book 6, chapter 19Hesychius of Jerusalem · ca. 412-450 · On Leviticus 19 Hesychius expounds the holiness code: holiness, honour of parents and the spiritual Sabbath, care for the poor and hired workers, honest judgment and weights, love of neighbour as the fullness of the law, and warnings against augury, sorcery, mixing church and synagogue, and burdening Gentile converts.
- Book 6, chapter 20Hesychius of Jerusalem · ca. 412-450 · On Leviticus 20 Hesychius explains the penalties for Molech worship, sorcery, cursing parents, adultery, incest and other sexual sins, and reads them spiritually as warnings against corrupting disciples, spiritual adultery against Christ's bride the church, exposing others' sins, and pagan wisdom.
- Book 6, chapter 21Hesychius of Jerusalem · ca. 412-450 · On Leviticus 21 Hesychius reads the priest's defilement by the dead as his responsibility for his household's and people's sins, the high priest as Christ, who weds the virgin church and not the harlot, widowed and divorced synagogue, and the bodily blemishes that bar priests from service as defects of soul, matching Paul's qualifications for a bishop.
- Book 7, chapter 24Hesychius of Jerusalem · ca. 412-450 · On Lev 24, Hesychius reads the lamp oil as almsgiving and the lamp as the Holy Spirit on Christ the lampstand; the twelve loaves of presence as the eucharistic table and its memorial; the blasphemer born of an Israelite mother and an Egyptian father as one who mixes Scripture with pagan learning and blasphemes Christ by calling the Son less than the Father; and the laws of retaliation as the judgment awaiting those who lead others into impiety.
- City of God 1.20Augustine of Hippo · 413–426 · Augustine argues that the commandment “You shall not kill” forbids suicide, since it applies to human beings and makes no exception for oneself.
- City of God 10.24Augustine of Hippo · 413–426 · Augustine confesses one God in three persons against Sabellianism and teaches that Christ, the Word made flesh, is the one Principle who purifies human nature, which Porphyry's pride would not accept.
- City of God 11.10Augustine of Hippo · 413–426 · God, the Trinity of Father, Son, and Holy Spirit, is simple because he is what he has; creatures, even incorruptible ones, differ from their qualities.
- City of God 11.13Augustine of Hippo · 413–426 · The holy angels are certain of their eternal happiness; the fallen ones never had that certainty, and the devil fell from the truth rather than being evil by nature, against the Manichees.
- City of God 11.22Augustine of Hippo · 413–426 · Things harmful to us are good in their place; evil is only the privation of good, and the Manichees err in making evil a nature and the soul a part of God.
- City of God 11.23Augustine of Hippo · 413–426 · Augustine rejects Origen's view that the world was made to imprison souls fallen from God, since Scripture calls creation very good and bodies do not match the deserts of souls.
- City of God 14.5Augustine of Hippo · 413–426 · The Platonists, less wrongly than the Manichees, still blame the body for the passions; yet their own teaching, as in Virgil, has purified souls desiring bodies, so the passions arise from the soul itself.
- City of God 15.20Augustine of Hippo · 413–426 · Augustine explains why Cain's line is shorter than Seth's, perhaps as a line of kings, and finds in its eleven members a sign of sin and in Seth's ten a sign of the law.
- City of God 16.2Augustine of Hippo · 413–426 · Augustine reads Noah's drunkenness and nakedness as a figure of Christ's passion: Shem and Japheth (Jews and Gentiles in the Church) honor it, while Ham figures heretics and bad Christians.
- City of God 16.34Augustine of Hippo · 413–426 · Abraham's marriage to Keturah may signify carnal people who claim the new covenant, but it also shows that remarriage after a spouse's death is no sin.
- City of God 18.51Augustine of Hippo · 413–426 · Augustine argues that heretics and bad Christians, like outward persecutors, serve to exercise the church's patience, wisdom, and love, which runs its course between the world's persecutions and God's consolations from Abel to the end.
- City of God 21.25Augustine of Hippo · 413–426 · Neither heretics nor lapsed catholics nor catholics living wickedly will be saved by the sacraments alone: those who do the works of the flesh will not inherit the kingdom, and only those who abide in Christ truly eat his body.
- On Faith and Works 5Augustine of Hippo · ca. 413 · Error often comes from following one set of texts and ignoring the balancing ones, as in errors about the Trinity, marriage, and food.
- On Faith and Works 6Augustine of Hippo · ca. 413 · Some, like the Donatists, press strictness so far as to break unity; others press patience so far as to abandon discipline and leave pastors unconcerned with conduct.
- On the Good of Widowhood 6Augustine of Hippo · ca. 414 · Widowhood does not condemn second marriage, which the apostle allows, against the Montanists, the Novatianists, and Tertullian; it simply ranks higher.
- On the Good of Widowhood 19Augustine of Hippo · ca. 414 · Continence ranks above marriage and virginity above widowhood, but no true marriage is condemned; ascetics who condemn second marriages are not to be followed.
- On the Good of Widowhood 21Augustine of Hippo · ca. 414 · Against “enemies of the grace of Christ” who make prayer needless, Augustine argues that continence, like wisdom, is God's gift, to be asked for in prayer, though the will must consent.
- On the Good of Widowhood 22Augustine of Hippo · ca. 414 · Exhortation works only because God acts within the will; the widows will gain more from their prayers than from Augustine's words.
- Commentary on Jeremiah 1.17Jerome · ca. 414-419 · Israel's journey through the wilderness figures the Christian's ascent through this life; perfection belongs to the end of the way, not to this life, against the “new heresy”.
- Commentary on Jeremiah 1.24Jerome · ca. 414-419 · Israel, though free-born, became a slave through sin; the roaring lions are Babylon's princes or, figuratively, heretical leaders who lay waste the church.
- Commentary on Jeremiah 1.25Jerome · ca. 414-419 · The Egyptians of Memphis and Tahpanhes defiled Israel completely, literally through idolatry and figuratively as false teachers defile the church.
- Commentary on Jeremiah 1.26Jerome · ca. 414-419 · Israel's turning to Egypt and Assyria for help is like abandoning Christ, the fountain of life, for the muddy waters of heresy.
- Commentary on Jeremiah 1.34Jerome · ca. 414-419 · Israel refuses to turn back and loves foreign gods, as those who follow heretics do; when caught, the people and its leaders are shamed like a thief.
- Commentary on Jeremiah 1.46Jerome · ca. 414-419 · Claiming to be without sin provokes God's anger more than the sin itself; Jerome turns the verse against the “new heresy” that boasts of righteousness.
- Commentary on Jeremiah 1.49Jerome · ca. 414-419 · In the Hebrew God invites the unfaithful wife to return after her fornication; in the Septuagint he rebukes her for daring to return; Jerome applies the text to insincere heretics.
- Commentary on Jeremiah 1.50Jerome · ca. 414-419 · Jerusalem lay in wait for lovers like a desert robber; converts from heresy must look straight ahead to condemn their former error.
- Commentary on Jeremiah 1.51Jerome · ca. 414-419 · Israel's idolatry brought drought, and she has a harlot's brazen face; the rebuke fits heretics who glory in their errors.
- Commentary on Jeremiah 1.53Jerome · ca. 414-419 · God invites unfaithful Israel, and heretics, to call him Father and return; refusing such mercy is the greater misery.
- Commentary on Jeremiah 1.55Jerome · ca. 414-419 · Judah saw God divorce faithless Israel for her idolatry yet did not fear but sinned worse; Jerome applies the warning to heretics and to insincere returns to the church.
- Commentary on Jeremiah 1.56Jerome · ca. 414-419 · Israel is righteous only in comparison with worse Judah; God calls the exiles, and heretics, to return, promising mercy but requiring humble acknowledgement of sin.
- Commentary on Jeremiah 1.58Jerome · ca. 414-419 · The promise of a remnant brought to Zion, with new shepherds and no more need of the ark, is fulfilled in Christ's coming and the apostles, or at the end in Israel's salvation.
- Commentary on Jeremiah 1.63Jerome · ca. 414-419 · God gladly receives the penitent like the prodigal's father, though our return, while willed by us, needs his drawing and help to save us.
- Commentary on Jeremiah 1.65Jerome · ca. 414-419 · The shame of repentance overwhelms all the labours of heretics and those they deceived.
- Commentary on Jeremiah 1.70Jerome · ca. 414-419 · Judah must clear the thorns from its heart and be circumcised inwardly; the church must take refuge in Christ against the heretics, and the lion from the north is the devil.
- Commentary on Jeremiah 1.101Jerome · ca. 414-419 · Judah served foreign gods at home and so will serve foreigners abroad; likewise God casts heretics out of the church.
- Commentary on Jeremiah 2.3Jerome · ca. 414-419 · Jerome opens Book 2 with a complaint against those who claim equality with God, then shows Judah blind and deaf like its idols, and ungrateful to the God who restrains the sea and gives the rains.
- Commentary on Jeremiah 2.4Jerome · ca. 414-419 · Sin, not any weakness in God, withholds his blessings; the impious who prey on others like fowlers are found even in the church, ruled by avarice.
- Commentary on Jeremiah 2.74Jerome · ca. 414-419 · The deceitful tongue is like a heretic's arrow, speaking peace while laying snares; God justly punishes such a nation.
- Commentary on Jeremiah 2.76Jerome · ca. 414-419 · When the church's teachers fail, it becomes a den of heretical dragons and God no longer dwells in it.
- Commentary on Jeremiah 2.82Jerome · ca. 414-419 · Jerusalem's dead will lie unburied; true glory is only in knowing the Lord, whose providence governs all; circumcision of the flesh profits nothing without circumcision of the heart.
- Commentary on Jeremiah 2.86Jerome · ca. 414-419 · Idols are lifeless wood decked with metal that can do neither good nor harm; so too are false doctrines adorned with eloquence.
- Commentary on Jeremiah 2.87Jerome · ca. 414-419 · No idol, or heretical doctrine, compares with the true and living God; its eloquence, like gilded wood, deceives only for a time.
- Commentary on Jeremiah 2.89Jerome · ca. 414-419 · God, Creator through his Son, his power and wisdom, stands against idols and heresies that will perish; Jerusalem must gather its goods for the siege, for God will hurl out its people.
- Commentary on Jeremiah 2.96Jerome · ca. 414-419 · A man's way is not in his own power but directed by God, against those who say each is ruled by his own choice.
- Commentary on Jeremiah 3.3Jerome · ca. 414-419 · Jerome opens Book 3 complaining of the devil's attacks through heretical opponents; then he reads Jeremiah's question why the wicked prosper as aimed at heretics, whose apparent success leads to their destruction by the church's sword.
- Commentary on Jeremiah 3.11Jerome · ca. 414-419 · Those who sowed wheat reap thorns; their clerical rank will not help clergy whose lives belie the Lord's teaching, for more is required of those entrusted with more.
- Commentary on Jeremiah 3.12Jerome · ca. 414-419 · God will uproot the hostile neighbours, figuratively the heretics, and rescue Judah; converts from heresy who learn God's ways will be built up, but those who keep their errors will be uprooted.
- Commentary on Jeremiah 3.14Jerome · ca. 414-419 · The rotted loincloth hidden by the Euphrates figures Israel, which clung to God but was ruined by idolatry and exile; every believer who clings to God must beware of falling away into heresy.
- Commentary on Jeremiah 3.15Jerome · ca. 414-419 · As every jar is filled with wine, all classes in Judah, and in the church, are filled with the drunkenness of sin; no one living is justified before God, and drunkenness leads to division and heresy.
- Commentary on Jeremiah 3.22Jerome · ca. 414-419 · Against those who teach fixed natures, Jerome shows that sin is learned, not natural, and that God's grace in Christ can change what habit has made almost a second nature, so no one may boast of his own virtue.
- Commentary on Jeremiah 3.41Jerome · ca. 414-419 · Neither idols nor the heavens give rain, only God; so heretics cannot give the rain of true doctrine, which comes from God alone.
- Commentary on Jeremiah 3.53Jerome · ca. 414-419 · Read of Christ, no one received his gifts or made him debtor, and all heretics curse him; God promises that the prophet's end will be good, and the prophet, like Christ, interceded for his persecutors.
- Commentary on Jeremiah 3.60Jerome · ca. 414-419 · Jeremiah is forbidden to marry because of the coming slaughter; Jerome defends his teaching that second and third marriages are allowed by indulgence, not commanded, against a “new heretic” who praises third and fourth marriages.
- Commentary on Jeremiah 3.61Jerome · ca. 414-419 · The prophet must not share in mourning or feasting with a people under God's sentence; how much more must the church avoid heretics whose teaching spreads death like a cancer.
- Commentary on Jeremiah 3.70Jerome · ca. 414-419 · Judah's sin is engraved indelibly while the nations' sins are blotted out; this refutes the claim that a man can be sinless if he wishes.
- Commentary on Jeremiah 3.71Jerome · ca. 414-419 · Judah's idolatry brings plunder and slavery in a foreign land; Jerome rebukes Christians who reject the Hebrew text, which the Jews read against themselves, and applies the high places to the proud heretics.
- Commentary on Jeremiah 3.72Jerome · ca. 414-419 · Trust in man is cursed: Jerome turns this against those who hold Christ a mere man, explains that Christ's flesh has passed into the majesty of his Godhead, and against those who rely on their own strength rather than God's mercy.
- Commentary on Jeremiah 3.73Jerome · ca. 414-419 · The one who trusts in the Lord, unlike those who hope in a mere-man Messiah, is like the tree by the waters of the Spirit and baptism, fruitful even in drought and persecution.
- Commentary on Jeremiah 3.75Jerome · ca. 414-419 · The partridge that hatches others' eggs figures the unjustly rich who will lose their wealth at death, or the devil who gathers through heretics souls not his own and will be abandoned.
- Commentary on Jeremiah 4.3Jerome · ca. 414-419 · Jerome opens Book 4 by attacking the revived heresy of impassibility and sinlessness, then expounds the potter's house (Jer 18:1–13) as teaching both free choice and the primacy of grace.
- Commentary on Jeremiah 4.8Jerome · ca. 414-419 · The plot against Jeremiah prefigures the plot against Christ and heretics' slanders of his servants; Jeremiah's imprecations are fulfilled in the Roman destruction of Jerusalem for the killing of Christ (Jer 18:18–22).
- Commentary on Jeremiah 4.12Jerome · ca. 414-419 · Jerome rejects a spiritual reading of Jerusalem here; God 'not knowing' the child sacrifices to Baal means they are unworthy of his knowledge; spiritually, heretics sacrifice their converts to idols (Jer 19:3–5).
- Commentary on Jeremiah 4.28Jerome · ca. 414-419 · Jeremiah's curse on his birthday does not support the pre-existence of souls, as some claim, but means, like Job's, that non-existence is better than a life of torment (Jer 20:14–18).
- Commentary on Jeremiah 4.37Jerome · ca. 414-419 · 'Shallum' is best taken as Zedekiah, the last king; the woe on the builder of a palace by injustice is against Jehoiakim, compared with his just father Josiah; the confused Septuagint is read figuratively of heretics who leave the church (Jer 22:10–17).
- Commentary on Jeremiah 4.40Jerome · ca. 414-419 · Jerusalem, trusting in Egypt, will groan like a woman in labor; Jeconiah will be torn off like a signet ring and die in exile. Jerome attacks Rufinus's 'Ring' (the Sentences of Sextus under the name of Pope Xystus) and Origen's reading of the passage as about Christ (Jer 22:20–27).
- Commentary on Jeremiah 4.42Jerome · ca. 414-419 · Coniah is a discarded vessel and is not a type of Christ; the prophecy that none of his seed will sit on David's throne applies to his own days, since Christ came from his line; the bad shepherds give way to the apostles, and Christ is the righteous Branch, 'the Lord our righteousness' (Jer 22:28–23:6).
- Commentary on Jeremiah 4.48Jerome · ca. 414-419 · The prophet's trembling before God shows that no one has perfect righteousness, against those who teach it; the land's barrenness from adultery and perjury figures the church's barrenness; polluted prophets and priests walk a slippery path in darkness (Jer 23:9–12).
- Commentary on Jeremiah 4.51Jerome · ca. 414-419 · The prophets of Samaria who prophesied by Baal figure the heretics, who speak by demons and lack Christ, the wisdom of God (Jer 23:13).
- Commentary on Jeremiah 4.52Jerome · ca. 414-419 · Even teachers of the church adulterate God's word and strengthen the hands of heretics; they and those they favor will be like Sodom and Gomorrah (Jer 23:14).
- Commentary on Jeremiah 4.53Jerome · ca. 414-419 · The wormwood and gall for the prophets apply to those who spread lying letters to defame others; the people must not listen to prophets who promise peace to the wicked, for teacher and disciple will share the punishment (Jer 23:15–17).
- Commentary on Jeremiah 4.57Jerome · ca. 414-419 · God did not send the false prophets, who flatter the people with claims of sinlessness; heretics show their unbelief in the resurrection by self-indulgence. God is both near and far and fills heaven and earth (Jer 23:21–24).
- Commentary on Jeremiah 4.60Jerome · ca. 414-419 · God's word is wheat and fire, the heretics' teaching is chaff; their promise that free choice and the law suffice for sinlessness flatters sinners, but God's word breaks hard hearts like a hammer (Jer 23:28–29).
- Commentary on Jeremiah 4.61Jerome · ca. 414-419 · False prophets steal God's words from one another; so heretics borrow Scripture to spread their poison and promise great things to deceive (Jer 23:30–32).
- Commentary on Jeremiah 5.2Jerome · ca. 414-419 · Book 5 opens with the two baskets of figs: Jerome rejects allegories that oppose the law to the gospel and reads them historically of Jeconiah's exiles (good) and Zedekiah's party (bad), with a secondary application to believers and unbelievers at Christ's coming; then the oracle of Jehoiakim's fourth year begins (Jer 24:1–25:1).
- Commentary on Jeremiah 5.5Jerome · ca. 414-419 · Jeremiah preached daily for twenty-three years without being heard; his constant repetition shows, against the Pelagians, that we always need God's renewed help (Jer 25:3).
- Commentary on Jeremiah 5.11Jerome · ca. 414-419 · The silencing of joy, bride, bridegroom, mill, and lamp is fulfilled among heretics, who lack the church's faith, Christ the bridegroom, and the light of prophetic teaching (Jer 25:10–11).
- Commentary on Jeremiah 5.37Jerome · ca. 414-419 · Free choice is ours, but every good work is to be credited to God's grace; the repeated sending of prophets refutes the idea that the law once given suffices; as Shiloh gave way to the temple, so the law's ceremonies gave way to the church (Jer 26:4–6).
- Commentary on Jeremiah 5.46Jerome · ca. 414-419 · Jeremiah sends yokes to the neighboring kings, with the same message to Zedekiah; Jerome rejects Origen's reading about souls descending into bodies, and identifies God's 'strength' and 'arm' with Christ (Jer 27:2–5).
- Commentary on Jeremiah 5.52Jerome · ca. 414-419 · Jerome rejects Origen's allegory of souls entering bodies, explains the kinds of pagan diviners, and shows Zedekiah given the same warning as the nations: willing service to Babylon is better than ruin (Jer 27:9–15).
- Commentary on Jeremiah 5.61Jerome · ca. 414-419 · Hananiah, by breaking the wooden yoke, brings an iron one on the people; Jerome openly rejects Origen's reading of the yokes as kinds of bodies into which souls fall (Jer 28:12–14).
- Commentary on Jeremiah 5.62Jerome · ca. 414-419 · Jeremiah foretells Hananiah's death within the year; the death of the false prophet as punishment refutes those who regard the body as a prison and death as release (Jer 28:15–17).
- Commentary on Jeremiah 5.66Jerome · ca. 414-419 · The passage missing from the Septuagint promises the exiles' return and threatens Zedekiah's people as 'bad figs'; Jerome explains the Greek renderings and again rejects Origen's allegory of souls descending into bodies (Jer 29:14–20).
- Commentary on Jeremiah 5.67Jerome · ca. 414-419 · The false prophets Ahab and Zedekiah, adulterers burned by the king of Babylon, are identified by the Hebrews with the elders of the Susanna story, whose stoning conflicts with this account; Jerome applies the warning to adulterous false teachers in the church (Jer 29:21–23).
- Commentary on Jeremiah 5.68Jerome · ca. 414-419 · Shemaiah, a false prophet in Babylon, writes to the priest Zephaniah demanding that Jeremiah be imprisoned like a madman for telling the exiles their stay would be long; so heretics accuse the orthodox of their own faults (Jer 29:24–29).
- Commentary on Jeremiah 5.69Jerome · ca. 414-419 · God punishes Shemaiah and his followers, who will not see the good to come; those who defend false teachers share their guilt (Jer 29:30–32).
- Commentary on Jeremiah 6.6Jerome · ca. 414-419 · God promises to save Jacob and Israel while chastising them, which shows that no one is sinless in this life, against the Pelagians; Jerusalem's incurable wound comes from God the physician, who will heal her, rebuild the city and temple, and raise a prince from among them, fulfilled in Christ and the church (Jer 30:10–22).
- Commentary on Jeremiah 6.25Jerome · ca. 414-419 · God will rebuild and replant Israel and Judah, fulfilled in part at Christ's first coming and fully at his second, not in a millennial kingdom; each will die for his own sin. The new covenant written on the heart, quoted in Hebrews, was fulfilled in the gospel, offered first to the Jews and then to the Gentiles (Jer 31:27–34).
- Commentary on Jeremiah 6.29Jerome · ca. 414-419 · Jerome rejects the millenarian reading of the rebuilt city's boundaries as a future earthly Jerusalem and expounds the place names as stages of the church's pilgrimage, whose corners, ruins, and region of death show that no one is sinless in this life (Jer 31:38–40).
- Commentary on Jeremiah 6.38Jerome · ca. 414-419 · Jeremiah recalls God's signs in Egypt and gift of the land, which Israel received by the fathers' merits and lost at once through disobedience; their unfulfilled promise refutes those who think a man can do all he vows (Jer 32:20–23).
- Commentary on Jeremiah 6.41Jerome · ca. 414-419 · Israel and Judah did evil continually, or, as the Septuagint says, 'only' they did, since those who know God sin in his sight as others do not; this refutes any claim of perpetual righteousness (Jer 32:30).
- Commentary on Jeremiah 6.42Jerome · ca. 414-419 · Jerusalem provoked God from its founding to its fall, which shows no one rests free of sin (Jer 32:31).
- Commentary on Jeremiah 6.46Jerome · ca. 414-419 · As Judah set idols in the temple, so today new dogmas set up idols in the church and in believers' hearts (Jer 32:34).
- Reminder concerning the Error of the Priscillianists and Origenists 1Orosius · 414 · Orosius explains why he brings Augustine a memorandum on the heresies troubling Spain and asks him to heal them.
- Reminder concerning the Error of the Priscillianists and Origenists 2Orosius · 414 · Orosius summarizes Priscillian's teaching on the soul's descent, astrology, the apocryphal Memoir of the Apostles, and a Trinity without distinction.
- Reminder concerning the Error of the Priscillianists and Origenists 3Orosius · 414 · Orosius reports how Origenist teachings came into Spain through the two Aviti and lists the doctrines they taught.
- Reminder concerning the Error of the Priscillianists and Origenists 4Orosius · 414 · Orosius closes by urging Augustine to supply the remedy and asking to be remembered.
- Chapter 7Anonymous · ca. 414-450 · Humility consists in confessing God's grace wholly, since no good, not even the knowledge of God, comes from ourselves; creation and Scripture teach only when God gives the growth.
- Chapter 10Anonymous · ca. 414-450 · The devil, unable to corrupt the virtuous by vice, tempted them to pride in free will; the Pelagian teaching that followed, condemned by the apostolic see, is summarized, along with a partial form of it that makes grace depend on merit.
- Chapter 11Anonymous · ca. 414-450 · Against the Pelagian denial of original sin, the author cites Scripture, infant baptism, and circumcision to show that all are condemned in Adam unless reborn in Christ, distinguishing the visible form of baptism from its invisible power.
- On Nature and Grace 7Augustine of Hippo · 415 · Augustine states that the book, though written with great ability, empties the cross of Christ by claiming righteousness is possible apart from his sacrament.
- On Patience 12Augustine of Hippo · ca. 415 · True patience is not from the powers of free will, as some proudly hold, but is God's gift to the poor in spirit.
- On Patience 13Augustine of Hippo · ca. 415 · Augustine states his opponents' objection: if the wicked can endure so much by free will alone, why cannot the righteous?
- On Patience 23Augustine of Hippo · ca. 415 · A schismatic who suffers rather than deny Christ is not to be blamed; his patience is praiseworthy and may lighten his judgement, though without love it does not gain the kingdom.
- On Patience 24Augustine of Hippo · ca. 415 · Augustine asks whether the patience of a schismatic who suffers for the truth he retains is God's gift, since both answers seem to raise difficulties.
- On Patience 25Augustine of Hippo · ca. 415 · Schismatics may receive some gifts of God, like the gifts Abraham gave the sons of his concubines, but not the inheritance; the patience of Christ's poor heirs will bear eternal fruit.
- On Man's Perfection in Righteousness 1Augustine of Hippo · ca. 415 · Augustine begins to answer the Definitions ascribed to Caelestius: sin can be avoided only if damaged nature is healed by grace.
- On Man's Perfection in Righteousness 2Augustine of Hippo · ca. 415 · To the claim that sin must be either voluntary or not sin, Augustine answers that we pray to be freed from our necessities.
- On Man's Perfection in Righteousness 3Augustine of Hippo · ca. 415 · Sin is not natural, but damaged nature cannot avoid sin by choice alone without healing grace.
- On Man's Perfection in Righteousness 4Augustine of Hippo · ca. 415 · Sin is an act, but like limping it comes from a defect that only healing, by grace, can remove.
- On Man's Perfection in Righteousness 5Augustine of Hippo · ca. 415 · “Ought implies can” holds only as a lame man ought to walk straight: he can once he is healed, and for sin that healing is Christ's grace.
- On Man's Perfection in Righteousness 6Augustine of Hippo · ca. 415 · God commands sinlessness so that man, seeing he cannot achieve it, will seek the medicine of grace.
- On Man's Perfection in Righteousness 7Augustine of Hippo · ca. 415 · God wills man to be sinless, which is why he sent his sinless Son; the healing proceeds day by day until righteousness is perfect.
- On Man's Perfection in Righteousness 8Augustine of Hippo · ca. 415 · God wills man sinless, but full righteousness, like full health and full love, comes only when we see God face to face.
- On Man's Perfection in Righteousness 9Augustine of Hippo · ca. 415 · Man fell into sin by free choice, but the penalty turned freedom into necessity; true freedom is restored by the Son and ends in a happy necessity of never sinning.
- On Man's Perfection in Righteousness 10Augustine of Hippo · ca. 415 · God, who made man good, must also remake him good, by renewing him through grace.
- On Man's Perfection in Righteousness 11Augustine of Hippo · ca. 415 · All commandments sum up in love of God and neighbor, forbidding covetousness and commanding love; continence and love are God's gifts, and the law drives us to grace.
- On Man's Perfection in Righteousness 12Augustine of Hippo · ca. 415 · The will cannot “very easily” change itself, since Paul says the flesh opposes the spirit so that we do not do what we will; nature, good in itself, needs grace to be healed.
- On Man's Perfection in Righteousness 13Augustine of Hippo · ca. 415 · Man is to blame for being unable to avoid sin, because his own will brought him into that necessity.
- On Man's Perfection in Righteousness 14Augustine of Hippo · ca. 415 · Human nature is good and can be freed from evil, but only by grace, fully at the resurrection.
- On Man's Perfection in Righteousness 15Augustine of Hippo · ca. 415 · God justly does not impute sin to those who forgive and ask forgiveness; sin is any lack of due love, avoidable only by a humble will helped by grace.
- On Man's Perfection in Righteousness 16Augustine of Hippo · ca. 415 · Augustine grants that man can be without sin, but asks when and through whom: not in this life, where all must pray “forgive us,” and not by himself, or Christ died in vain.
- On Man's Perfection in Righteousness 17Augustine of Hippo · ca. 415 · The question is not whether sinlessness is commanded but whether it can be fulfilled in this body of death; its fullness is the reward of those who hunger for it here.
- On Man's Perfection in Righteousness 22Augustine of Hippo · ca. 415 · The texts calling the commandments light show that they are light to love, which the Spirit pours in, not to human will alone.
- On Man's Perfection in Righteousness 23Augustine of Hippo · ca. 415 · Against Job 14:4–5 (no one is clean from sin), Caelestius cites Job calling himself righteous, but one can be called righteous who is near perfection.
- On Man's Perfection in Righteousness 25Augustine of Hippo · ca. 415 · Job's prayer was clean because he forgave truly and so rightly asked forgiveness.
- On Man's Perfection in Righteousness 26Augustine of Hippo · ca. 415 · Job's sufferings were “without cause” in that they exceeded his sins and served to prove his patience.
- On Man's Perfection in Righteousness 27Augustine of Hippo · ca. 415 · Job kept God's ways as one who keeps fighting sin without abandoning the path; the righteous put on self-accusing judgment as armor in this war.
- On Man's Perfection in Righteousness 29Augustine of Hippo · ca. 415 · Against “every man is a liar,” Caelestius cites texts calling men truthful; Augustine notes that Scripture calls men blameless but only Christ sinless.
- On Man's Perfection in Righteousness 30Augustine of Hippo · ca. 415 · Men are truthful only in God, not in themselves; the saints of Revelation are without lie because they confessed their sin and were forgiven.
- On Man's Perfection in Righteousness 31Augustine of Hippo · ca. 415 · “None does good” refers to those who do not seek God; doing good is compatible with not yet being without sin, which the righteous are progressively leaving behind.
- On Man's Perfection in Righteousness 32Augustine of Hippo · ca. 415 · “No one is good but God” means that created goodness is nothing compared with God's, or that God's children are good yet still in part evil until perfected.
- On Man's Perfection in Righteousness 33Augustine of Hippo · ca. 415 · “Who will boast of a chaste heart?” refers to the moment when the righteous King judges, before whom even unnoticed faults appear.
- On Man's Perfection in Righteousness 34Augustine of Hippo · ca. 415 · Texts about the pure in heart are true: the heart is cleansed by faith, discipline, almsgiving, and prayer, and what remains is forgiven by the Judge's mercy.
- On Man's Perfection in Righteousness 37Augustine of Hippo · ca. 415 · Caelestius sets Job's praise against Eccl 7:20 without reconciling them.
- On Man's Perfection in Righteousness 40Augustine of Hippo · ca. 415 · Caelestius answers Rom 9:16 with texts on free choice, but by doing so he argues against the mercy we pray for in the Lord's Prayer.
- On Man's Perfection in Righteousness 41Augustine of Hippo · ca. 415 · None of Caelestius's texts on choice excludes grace: even marriage, voluntary goodness, choosing life, and willing the commandments depend on God, who gives faith.
- On Man's Perfection in Righteousness 43Augustine of Hippo · ca. 415 · Caelestius says man can avoid sin if God wills, avoiding “if God helps”; Augustine insists that the Spirit's help heals us progressively until we see God.
- On Man's Perfection in Righteousness 44Augustine of Hippo · ca. 415 · Augustine concludes: no one but Christ has lived without needing forgiveness; he will not fight those who think some saints never consented to sin, but whoever denies the need to pray for grace against temptation is to be anathematized.
- Apologetic Book 1.1Orosius · ca. 415–416 · Orosius explains why he must write.
- Apologetic Book 1.2Orosius · ca. 415–416 · He must expose the wolves in the flock.
- Apologetic Book 1.3Orosius · ca. 415–416 · God wills the error and its authors to be exposed.
- Apologetic Book 1.4Orosius · ca. 415–416 · The fathers have already written against the heresy.
- Apologetic Book 1.5Orosius · ca. 415–416 · Old heretics live again in the Pelagians.
- Apologetic Book 1.6Orosius · ca. 415–416 · Pelagius and Caelestius hiss like serpents in the church.
- Apologetic Book 2.2Orosius · ca. 415–416 · The heretics themselves must be exposed.
- Apologetic Book 2.3Orosius · ca. 415–416 · Tempering the stench is not enough.
- Apologetic Book 2.5Orosius · ca. 415–416 · Pelagius as Goliath.
- Apologetic Book 2.6Orosius · ca. 415–416 · Like David fleeing Absalom, the orthodox are driven out.
- Apologetic Book 2.7Orosius · ca. 415–416 · Goliath challenges from within the church.
- Apologetic Book 3.3Orosius · ca. 415–416 · The synod asks Orosius about Africa.
- Apologetic Book 3.4Orosius · ca. 415–416 · Caelestius was condemned at Carthage.
- Apologetic Book 3.5Orosius · ca. 415–416 · Augustine's writings against Pelagius.
- Apologetic Book 4.1Orosius · ca. 415–416 · Pelagius disdains Augustine; John seats him.
- Apologetic Book 4.4Orosius · ca. 415–416 · Pelagius admits his teaching.
- Apologetic Book 4.5Orosius · ca. 415–416 · The doctrine was already condemned.
- Apologetic Book 4.6Orosius · ca. 415–416 · Jerome has also condemned it.
- Apologetic Book 5.1Orosius · ca. 415–416 · The orthodox refuse to be accusers.
- Apologetic Book 5.2Orosius · ca. 415–416 · John cites Abraham and Zechariah; Orosius appeals to the fathers.
- Apologetic Book 6.2Orosius · ca. 415–416 · John defends Pelagius's qualification.
- Apologetic Book 6.3Orosius · ca. 415–416 · Orosius anathematizes denial of God's help.
- Apologetic Book 6.4Orosius · ca. 415–416 · The Latins ask for a Latin judgment.
- Apologetic Book 6.5Orosius · ca. 415–416 · The matter is referred to Pope Innocent.
- Apologetic Book 11.1Orosius · ca. 415–416 · The Pelagian boast rebuked.
- Apologetic Book 11.2Orosius · ca. 415–416 · Pelagius's book of Testimonies lacked any mention of grace.
- Apologetic Book 11.3Orosius · ca. 415–416 · Silence is not affirmation.
- Apologetic Book 11.5Orosius · ca. 415–416 · Pelagius's added qualification does not cohere.
- Apologetic Book 11.6Orosius · ca. 415–416 · Pelagius has no real need of God's help.
- Apologetic Book 11.7Orosius · ca. 415–416 · If it is easy for man, grace is superfluous.
- Apologetic Book 11.8Orosius · ca. 415–416 · Pelagius must choose between grace and free ability.
- Apologetic Book 12.1Orosius · ca. 415–416 · Orosius leaves the full refutation to Augustine and Jerome.
- Apologetic Book 12.3Orosius · ca. 415–416 · The healings show God's ability, not man's.
- Apologetic Book 12.4Orosius · ca. 415–416 · Pelagius presumes to forgive sins by his own power.
- Apologetic Book 13.1Orosius · ca. 415–416 · Pelagius's boast about sinning and not sinning.
- Apologetic Book 13.2Orosius · ca. 415–416 · Only baptismal grace frees from past sin.
- Apologetic Book 16.1Orosius · ca. 415–416 · Pelagius's claim makes him rival Christ.
- Apologetic Book 16.2Orosius · ca. 415–416 · Pelagius as forerunner of Antichrist.
- Apologetic Book 16.3Orosius · ca. 415–416 · Christ won through suffering; Pelagius claims it at ease.
- Apologetic Book 16.4Orosius · ca. 415–416 · Christ was tempted again; Pelagius claims to be beyond temptation.
- Apologetic Book 16.5Orosius · ca. 415–416 · Pelagius has no horns and few eyes, yet presumes much.
- Apologetic Book 16.6Orosius · ca. 415–416 · Pelagius claims the sevenfold Spirit.
- Apologetic Book 16.7Orosius · ca. 415–416 · Pelagius's claims mocked: wisdom and understanding.
- Apologetic Book 16.8Orosius · ca. 415–416 · Counsel, strength, and knowledge.
- Apologetic Book 16.9Orosius · ca. 415–416 · Piety and fear of God.
- Apologetic Book 16.10Orosius · ca. 415–416 · Pelagius as if the Spirit rested on him as on Christ.
- Apologetic Book 17.2Orosius · ca. 415–416 · His words are humble, his writings proud.
- Apologetic Book 17.10Orosius · ca. 415–416 · No one has the fullness alone.
- Apologetic Book 18.8Orosius · ca. 415–416 · Pelagius does not need the judge's mercy.
- Apologetic Book 18.9Orosius · ca. 415–416 · The righteous are humble; Pelagius is sure.
- Apologetic Book 19.1Orosius · ca. 415–416 · Pelagius insists he affirms God's help.
- Apologetic Book 19.4Orosius · ca. 415–416 · Grace is continual, not only natural endowment.
- Apologetic Book 21.5Orosius · ca. 415–416 · The Pelagian appeal to Job and Zechariah.
- Apologetic Book 21.6Orosius · ca. 415–416 · “Without crime” is not “without sin.”
- Apologetic Book 23.1Orosius · ca. 415–416 · “Spotless in the way” means orthodox in faith.
- Apologetic Book 23.2Orosius · ca. 415–416 · Spotless faith in the Trinity.
- Apologetic Book 24.3Orosius · ca. 415–416 · Pelagius demands what God never did.
- Apologetic Book 24.4Orosius · ca. 415–416 · Nothing new under the sun.
- Apologetic Book 25.1Orosius · ca. 415–416 · Pelagius hopes for what David and Solomon lacked.
- Apologetic Book 25.2Orosius · ca. 415–416 · The correction is a new patch on an old garment.
- Apologetic Book 26.5Orosius · ca. 415–416 · The fall and original sin.
- Apologetic Book 28.1Orosius · ca. 415–416 · Pelagius will not wait for God's time.
- Apologetic Book 28.10Orosius · ca. 415–416 · Pelagius demands assent to the unprecedented.
- Apologetic Book 28.11Orosius · ca. 415–416 · Pelagius twists the orthodox position.
- Apologetic Book 29.1Orosius · ca. 415–416 · Pelagius's indecorous Letter to Demetrias.
- Apologetic Book 29.3Orosius · ca. 415–416 · Pelagius accuses the catholics of calling nature evil.
- Apologetic Book 30.1Orosius · ca. 415–416 · Pelagius resists all these testimonies.
- Apologetic Book 30.2Orosius · ca. 415–416 · Pelagius's charge against those who plead weakness.
- Apologetic Book 30.3Orosius · ca. 415–416 · Pelagius misrepresents the church.
- Apologetic Book 30.9Orosius · ca. 415–416 · Peter's verdict reverses Pelagius's.
- Apologetic Book 31.1Orosius · ca. 415–416 · Pelagius rebukes those whom Peter defends.
- Apologetic Book 32.7Orosius · ca. 415–416 · Sinlessness belongs to the hidden future glory.
- Apologetic Book 33.7Orosius · ca. 415–416 · Hate the heresy, not the heretic.
- Seven Books of History against the Pagans 7.14.2Orosius · ca. 417–418 · Valentinus, Cerdo, and Justin's apology.
- Seven Books of History against the Pagans 7.28.23Orosius · ca. 417–418 · Arius's heresy.
- Seven Books of History against the Pagans 7.28.24Orosius · ca. 417–418 · Alexander expels Arius.
- Seven Books of History against the Pagans 7.28.25Orosius · ca. 417–418 · The Council of Nicaea condemns Arius.
- Seven Books of History against the Pagans 7.29.2Orosius · ca. 417–418 · The devil turns to heresy.
- Seven Books of History against the Pagans 7.29.3Orosius · ca. 417–418 · Constantius is drawn into Arianism.
- Seven Books of History against the Pagans 7.29.4Orosius · ca. 417–418 · Arian persecution of the catholics.
- Seven Books of History against the Pagans 7.29.18Orosius · ca. 417–418 · Constantius, who divided the church, was harried by civil wars.
- Seven Books of History against the Pagans 7.32.6Orosius · ca. 417–418 · Valens becomes an Arian.
- Seven Books of History against the Pagans 7.33.17Orosius · ca. 417–418 · One God, one faith, one church.
- Seven Books of History against the Pagans 7.33.19Orosius · ca. 417–418 · Valens made the Goths Arians and was burned by them.
- Seven Books of History against the Pagans 7.42.16Orosius · ca. 417–418 · Unity is restored to the African church.
- On the Proceedings of Pelagius 1Augustine of Hippo · 417 · Augustine tells Aurelius that, now the official proceedings of the synod in Palestine have reached him, he can safely discuss Pelagius's defense.
- On the Proceedings of Pelagius 2Augustine of Hippo · 417 · The first charge, that no one can be without sin without knowledge of the law, is explained away by Pelagius, and the Greek-speaking bishops accept his answer.
- On the Proceedings of Pelagius 3Augustine of Hippo · 417 · Augustine distinguishes helps without which a thing cannot be done from helps that are useful but not necessary, and asks which kind knowledge of the law is.
- On the Proceedings of Pelagius 4Augustine of Hippo · 417 · Even if Pelagius meant the teaching given before baptism, the baptized infants, who are without personal sin yet know nothing, refute his written statement.
- On the Proceedings of Pelagius 5Augustine of Hippo · 417 · The second charge, that all are governed by their own will, is accepted in Pelagius's explanation, but Augustine shows from Scripture that God governs and leads his children.
- On the Proceedings of Pelagius 6Augustine of Hippo · 417 · The passage of Wisdom that Pelagius himself cites shows a man praying for understanding rather than trusting his own will.
- On the Proceedings of Pelagius 7Augustine of Hippo · 417 · The texts Pelagius cites about human choice show that choosing evil is the will's own work, while choosing good requires God's help; the predestined are not left to their own desires.
- On the Proceedings of Pelagius 8Augustine of Hippo · 417 · The bishops accepted Pelagius's explanation that God helps free choice in choosing good, without examining the wording of his book.
- On the Proceedings of Pelagius 9Augustine of Hippo · 417 · The charge that all sinners will burn eternally was accepted because Pelagius cited the gospel, and no one pressed him to distinguish those saved through fire.
- On the Proceedings of Pelagius 10Augustine of Hippo · 417 · The synod approved condemning Origen's view that the damned and the devil will finally be freed, but did not rule on those saved through fire.
- On the Proceedings of Pelagius 11Augustine of Hippo · 417 · Scripture describes the one judgment in many images; since Pelagius did not say that all sinners burn forever, the bishops rightly approved his statement, though his real view remains unclear.
- On the Proceedings of Pelagius 12Augustine of Hippo · 417 · Pelagius explained that a Christian should strive not to think evil; Augustine distinguishes evil that merely comes to mind from evil thought with consent.
- On the Proceedings of Pelagius 13Augustine of Hippo · 417 · The fifth charge, that the kingdom of heaven was promised in the Old Testament, is defended by Pelagius from Daniel and approved.
- On the Proceedings of Pelagius 15Augustine of Hippo · 417 · Pelagius's statement was rightly approved in the broad sense of “Old Testament,” though it blurs the apostolic distinction between the covenants.
- On the Proceedings of Pelagius 16Augustine of Hippo · 417 · The sixth charge: Pelagius affirms that a man can be without sin if he wishes, disowns flattering passages to a widow, and anathematizes their authors “as fools, not as heretics.”
- On the Proceedings of Pelagius 17Augustine of Hippo · 417 · Without accusers present, the judges could only ask Pelagius to anathematize the views he disowned.
- On the Proceedings of Pelagius 18Augustine of Hippo · 417 · Augustine explains why the judges did not settle whether the disowned statements were heresy or mere foolishness: every heretic is a fool, but not every fool is a heretic.
- On the Proceedings of Pelagius 19Augustine of Hippo · 417 · Books to a widow containing the disowned passages had circulated as Pelagius's for four years, so either he lied or they were falsely ascribed to him.
- On the Proceedings of Pelagius 20Augustine of Hippo · 417 · The grace Pelagius names is ambiguous; the grace Scripture teaches is not nature or knowledge of the law, but the Spirit's help that frees from the body of death (Rom 7).
- On the Proceedings of Pelagius 21Augustine of Hippo · 417 · Paul in Romans 7 had free choice and knowledge of the law but lacked the strength to do good, so he asked for grace.
- On the Proceedings of Pelagius 22Augustine of Hippo · 417 · Augustine fears Pelagius's “grace” means only created free choice, as his book On Nature said, and notes that the book's claim that Abel never sinned conflicts with his answer at the synod.
- On the Proceedings of Pelagius 23Augustine of Hippo · 417 · The next charges were the propositions of Caelestius condemned at Carthage and the Sicilian propositions Augustine had answered in his letter to Hilary.
- On the Proceedings of Pelagius 24Augustine of Hippo · 417 · Pelagius anathematized the propositions of Caelestius and the Sicilian propositions, and the synod declared his answer sufficient; so these errors stand condemned.
- On the Proceedings of Pelagius 25Augustine of Hippo · 417 · Augustine recalls his earlier writings and preaching against these errors, especially on infant baptism, and notes that the Eastern bishops acquitted Pelagius only because he condemned them.
- On the Proceedings of Pelagius 26Augustine of Hippo · 417 · Pelagius changed Caelestius's claim that some were without sin before Christ into the harmless claim that some lived holy lives, which the judges approved.
- On the Proceedings of Pelagius 27Augustine of Hippo · 417 · The eighth charge, that the church here is without spot or wrinkle, is shown to contradict 1 John 1:8 and the Lord's Prayer.
- On the Proceedings of Pelagius 28Augustine of Hippo · 417 · Pelagius explained that the church is cleansed in baptism and the Lord wishes her to remain so; the bishops approved this, without ruling on the time of prayer between baptism and the kingdom.
- On the Proceedings of Pelagius 29Augustine of Hippo · 417 · Caelestius's claim that we do more than the law commands was approved only in the sense that virginity, a gift of God, exceeds commanded marital chastity.
- On the Proceedings of Pelagius 30Augustine of Hippo · 417 · Pelagius anathematized Caelestius's propositions that grace is not given for individual acts and is given according to merit, so these stand condemned by the synod.
- On the Proceedings of Pelagius 31Augustine of Hippo · 417 · By anathematizing these propositions, Pelagius has in effect confessed a grace given by the Holy Spirit for each act, distinct from nature and law.
- On the Proceedings of Pelagius 32Augustine of Hippo · 417 · Paul did have all the gifts listed in 1 Corinthians 12, so the bishops rightly approved Pelagius's answer; yet not all graces are in any one member, as the image of the body shows.
- On the Proceedings of Pelagius 33Augustine of Hippo · 417 · Pelagius's phrase that God gives graces to the worthy troubles Augustine, because grace by definition is given freely to the unworthy, not paid as a debt.
- On the Proceedings of Pelagius 36Augustine of Hippo · 417 · Paul himself says he was unworthy to be an apostle because he persecuted the church, and that he is what he is by grace, which labored in him.
- On the Proceedings of Pelagius 37Augustine of Hippo · 417 · Bishop John of Jerusalem reported that at an earlier hearing Pelagius, confronted with Scripture on grace, said he anathematized anyone who says a man can progress in virtue without God's help.
- On the Proceedings of Pelagius 38Augustine of Hippo · 417 · Pelagius did not contradict John's account, though he could have.
- On the Proceedings of Pelagius 39Augustine of Hippo · 417 · Pelagius's commentary on Romans treats Rom 9:16 as an objection Paul refutes, so his silent assent to John obliges him to disown or correct it; John's remarks about the absent accusers do not prejudice them.
- On the Proceedings of Pelagius 40Augustine of Hippo · 417 · Pelagius's claim that Paul was worthy of all graces contradicts both Paul's words and Pelagius's own condemnation of Caelestius's proposition that grace is given according to merit.
- On the Proceedings of Pelagius 41Augustine of Hippo · 417 · The judges probably overlooked the single word “worthy,” but Pelagius's book On Nature makes Augustine suspect it was chosen deliberately.
- On the Proceedings of Pelagius 42Augustine of Hippo · 417 · The last charges were further propositions of Caelestius: that only the sinless are sons of God, that ignorance is not sin, that free choice needs no divine help, that victory is ours, and that pardon is earned by penance.
- On the Proceedings of Pelagius 43Augustine of Hippo · 417 · Pelagius disowns the propositions, rejects them according to the church's judgment, and professes the Trinity of one substance.
- On the Proceedings of Pelagius 44Augustine of Hippo · 417 · The synod declares Pelagius in catholic communion.
- On the Proceedings of Pelagius 45Augustine of Hippo · 417 · Augustine wishes Pelagius's salvation but will not rejoice at his acquittal, since those who know his teaching read a defense rather than a confession of past errors.
- On the Proceedings of Pelagius 46Augustine of Hippo · 417 · Augustine recounts how he came to know of Pelagius and how he at first opposed the errors without naming persons.
- On the Proceedings of Pelagius 47Augustine of Hippo · 417 · Pelagius's book On Nature, given to Augustine by Timasius and James, showed that he meant by grace only created nature; his anathema on all who “ever held” such views condemns his own former disciples.
- On the Proceedings of Pelagius 48Augustine of Hippo · 417 · The letter of Timasius and James thanking Augustine for On Nature and Grace, which answered every point of Pelagius's book.
- On the Proceedings of Pelagius 49Augustine of Hippo · 417 · Had Pelagius confessed his past error he would be welcomed; instead he anathematized his own former disciples, who still hope for his deliverance.
- On the Proceedings of Pelagius 50Augustine of Hippo · 417 · Augustine hopes Pelagius will take his open naming as a remedy, and notes that letters praising his moral exhortations prove nothing about his doctrine.
- On the Proceedings of Pelagius 51Augustine of Hippo · 417 · Augustine explains the courteous terms of his short letter to Pelagius, which quietly reminded him that goodness is God's gift.
- On the Proceedings of Pelagius 53Augustine of Hippo · 417 · Augustine's wish that Pelagius “please the Lord” commended grace; no letters of praise will show Pelagius corrected until he renounces what he wrote against grace.
- On the Proceedings of Pelagius 54Augustine of Hippo · 417 · A letter circulating under Pelagius's name boasts that the synod approved his view that man can “easily” keep the commandments, though “easily” appears nowhere in the proceedings.
- On the Proceedings of Pelagius 55Augustine of Hippo · 417 · The boast about “ease” contradicts Pelagius's own talk of labor and omits grace; the synod left open whether sinlessness is attainable in this life or only in the resurrection.
- On the Proceedings of Pelagius 56Augustine of Hippo · 417 · The letter's omission of grace and addition of “ease” cast doubt on the sincerity of Pelagius's confession at the synod.
- On the Proceedings of Pelagius 57Augustine of Hippo · 417 · Pelagius's own summary of his defense, sent to Augustine, omitted his anathema of Caelestius's propositions, leaving room to think they could still be defended.
- On the Proceedings of Pelagius 58Augustine of Hippo · 417 · Pelagius's paper also merged his answers and hid that the church had already judged the propositions, so readers might think them still open; he should now oppose them openly.
- On the Proceedings of Pelagius 59Augustine of Hippo · 417 · Augustine asks Aurelius to circulate the book to refute those who think the Eastern bishops approved Pelagian doctrine, and turns to a summary.
- On the Proceedings of Pelagius 60Augustine of Hippo · 417 · The synod acquitted Pelagius on two grounds: that he agreed with godly teaching and anathematized its contrary; Augustine will recapitulate both.
- On the Proceedings of Pelagius 61Augustine of Hippo · 417 · Augustine summarizes the new heresy: it denies God's help in individual acts, calling grace only created nature, the law, and forgiveness of past sins.
- On the Proceedings of Pelagius 62Augustine of Hippo · 417 · Recapitulation: the points the bishops approved were approved only in Pelagius's explained senses, which leave the heresy itself condemned.
- On the Proceedings of Pelagius 63Augustine of Hippo · 417 · Recapitulation of the four propositions of Caelestius that Pelagius accepted only in his own explained sense.
- On the Proceedings of Pelagius 64Augustine of Hippo · 417 · The bishops approved these four points only in their orthodox sense; this is what they meant by saying Pelagius agrees with godly teaching.
- On the Proceedings of Pelagius 65Augustine of Hippo · 417 · Recapitulation of all the propositions Pelagius anathematized, which the synod thus condemned as contrary to the church's faith.
- On the Proceedings of Pelagius 66Augustine of Hippo · 417 · Augustine leaves the violence against Jerome's monasteries to the local bishops and closes the book, commending it to Aurelius.
- Memorandum against Caelestius 1Paulinus of Milan · 417/418 · Paulinus asks Pope Zosimus to deal with Pelagius and Caelestius as Innocent did, condemning them if they persist.
- Memorandum against Caelestius 2Paulinus of Milan · 417/418 · Paulinus recalls Zosimus's questions to Caelestius at Rome and Caelestius's refusal to condemn what was charged against him.
- Memorandum against Caelestius 3Paulinus of Milan · 417/418 · Caelestius's denial of original sin and of infants' need of baptism is opposed by Pelagius's own disavowal at Diospolis, by Cyprian, Ambrose, Gregory, Innocent and Zosimus.
- Memorandum against Caelestius 4Paulinus of Milan · 417/418 · Paulinus explains why he did not answer the summons to Rome: Caelestius, the appellant, had not pursued his appeal.
- Memorandum against Caelestius 5Paulinus of Milan · 417/418 · Caelestius, a cunning fox, has been exposed and cut off; the booklet is sent through the subdeacon Marcellinus.
- Letter 2, chapter 2Zosimus, bishop of Rome · 417–418 · Zosimus heard Caelestius in the basilica of Saint Clement, choosing the place for the example of Clement, Peter’s disciple and a martyr.
- Letter 2, chapter 3Zosimus, bishop of Rome · 417–418 · Zosimus reviewed the earlier proceedings, had Caelestius’s statement of faith read, and questioned him repeatedly about his sincerity.
- Letter 2, chapter 4Zosimus, bishop of Rome · 417–418 · Zosimus discredits the accusers Heros and Lazarus, irregularly ordained bishops whom he has deposed, and complains that Caelestius was accused in absence by their letter.
- Letter 2, chapter 5Zosimus, bishop of Rome · 417–418 · Citing Daniel’s rescue of Susanna and Solomon’s judgment, Zosimus argues that a judge must examine carefully and be slow to believe evil.
- Letter 2, chapter 6Zosimus, bishop of Rome · 417–418 · Zosimus declares Caelestius’s faith cleared and gives his accusers two months to come to Rome and prove otherwise.
- Letter 2, chapter 7Zosimus, bishop of Rome · 417–418 · Zosimus warned Caelestius and the bishops present against curious disputes, which destroy rather than build up.
- Letter 3, chapter 1Zosimus, bishop of Rome · 417–418 · Zosimus recalls his earlier letter on the hearing of Caelestius.
- Letter 3, chapter 2Zosimus, bishop of Rome · 417–418 · Zosimus reports that Pelagius’s letter and statement of faith, read publicly at Rome, seemed fully orthodox and moved the hearers to tears.
- Letter 3, chapter 3Zosimus, bishop of Rome · 417–418 · Zosimus attacks the characters of Heros and Lazarus, bishops installed under the usurper Constantine, and urges the Africans not to trust their accusations against Pelagius.
- Letter 3, chapter 8Zosimus, bishop of Rome · 417–418 · Zosimus asks the Africans to rejoice, like the father of the prodigal son, that Pelagius and Caelestius have not left the church, and sends Pelagius’s writings.
- Letter 4, chapter 1Zosimus, bishop of Rome · 417–418 · Zosimus denounces Ursus and Tuentius, made bishops in Gaul against the canons, one of whom had been condemned by the very bishop who later ordained him.
- Letter 4, chapter 3Zosimus, bishop of Rome · 417–418 · Tuentius was also a Priscillianist, once pardoned by Rome, who rushed to the episcopate instead of doing penance.
- Letter 4, chapter 4Zosimus, bishop of Rome · 417–418 · Zosimus declares Tuentius and Ursus anathematized and to be refused communion everywhere.
- Letter 12, chapter 1Zosimus, bishop of Rome · 417–418 · Zosimus asserts the authority of Peter’s see, which no one may reconsider, but says he consulted the Africans about Caelestius out of courtesy.
- Letter 12, chapter 2Zosimus, bishop of Rome · 417–418 · Zosimus tells the Africans that he has not acquitted Caelestius uncritically and has left the case as it stood under Innocent.
- On the Grace of Christ and On Original Sin 1.2Augustine of Hippo · 418 · Pelagius's anathema against denying the need of grace for every act sounds orthodox but can be read to mean only the memory of forgiven sins or Christ's example.
- On the Grace of Christ and On Original Sin 1.3Augustine of Hippo · 418 · Despite condemning these views at the synod, Pelagius in his books still places grace in nature, free choice, or law and teaching, not in God's inward help.
- On the Grace of Christ and On Original Sin 1.4Augustine of Hippo · 418 · Pelagius distinguishes capacity, will, and action, and holds that grace helps only the God-given capacity, not the will or the action.
- On the Grace of Christ and On Original Sin 1.5Augustine of Hippo · 418 · Augustine quotes Pelagius's own statement of the triad: being able is from God, while willing and being (doing) are man's own.
- On the Grace of Christ and On Original Sin 1.6Augustine of Hippo · 418 · Paul's words 'God works in you both to will and to work' contradict Pelagius's claim that grace helps only the capacity, not the willing and doing.
- On the Grace of Christ and On Original Sin 1.7Augustine of Hippo · 418 · Pelagius's apparent concession that the praise is 'both man's and God's' refers only to the capacity God gave in nature.
- On the Grace of Christ and On Original Sin 1.8Augustine of Hippo · 418 · Pelagius's fuller description of grace (revelation, opening the eyes of the heart, warning of the devil's snares) still amounts to law and teaching.
- On the Grace of Christ and On Original Sin 1.10Augustine of Hippo · 418 · No one fulfills the law through the law, only through the love poured in by the Spirit; Pelagius disguises his view of grace as law and teaching by changing his terms.
- On the Grace of Christ and On Original Sin 1.11Augustine of Hippo · 418 · Pelagius explains 'God works in you to will' as God's promises and exhortations; Augustine insists on a grace that makes people actually believe, love, and be persuaded.
- On the Grace of Christ and On Original Sin 1.17Augustine of Hippo · 418 · In his examples Pelagius assigns good speech and action to us alone, forgetting even his earlier 'both man's and God's'.
- On the Grace of Christ and On Original Sin 1.19Augustine of Hippo · 418 · Pelagius calls the capacity a single root that can bear virtues or vices, contrary to Christ's teaching that good and bad trees bear different fruit and Paul's that covetousness is the root of evils.
- On the Grace of Christ and On Original Sin 1.23Augustine of Hippo · 418 · Pelagius's book to a consecrated virgin teaches that grace is merited by doing God's will, which contradicts his condemnation of that view at the Palestinian synod.
- On the Grace of Christ and On Original Sin 1.24Augustine of Hippo · 418 · Pelagius says that running to God and becoming one spirit with him is done by free choice alone, and that grace follows as a reward; Augustine answers that grace so earned would not be grace.
- On the Grace of Christ and On Original Sin 1.26Augustine of Hippo · 418 · Scripture attributes to God not only our ability but our actual good willing, doing, speaking, and thinking, as Paul's prayers and Christ's words show.
- On the Grace of Christ and On Original Sin 1.27Augustine of Hippo · 418 · Pelagius should confess that love itself is God's gift, given before any merit, and that without grace no good can be done at all, not merely done less easily.
- On the Grace of Christ and On Original Sin 1.28Augustine of Hippo · 418 · Pelagius's word 'more easily' betrays his view that the devil can be resisted even without the Holy Spirit.
- On the Grace of Christ and On Original Sin 1.29Augustine of Hippo · 418 · Pelagius calls free choice strong and firm for not sinning, with God's daily help added only to make it easier.
- On the Grace of Christ and On Original Sin 1.30Augustine of Hippo · 418 · The word 'more easily' implies that good works can be done without grace, contrary to Christ's 'Without me you can do nothing'.
- On the Grace of Christ and On Original Sin 1.31Augustine of Hippo · 418 · Augustine urges Pelagius to correct his errors and notes that neither he nor Caelestius anywhere confesses justifying grace or the 'children of the promise'.
- On the Grace of Christ and On Original Sin 1.32Augustine of Hippo · 418 · Augustine turns to the letter and statement of faith Pelagius sent to Pope Innocent, which answer charges about infant baptism and about excluding God's help.
- On the Grace of Christ and On Original Sin 1.33Augustine of Hippo · 418 · Pelagius's letter to Innocent says free choice is 'always helped by divine aid' and in Christians 'helped by grace', but still leaves open that he means only law and teaching.
- On the Grace of Christ and On Original Sin 1.34Augustine of Hippo · 418 · Pelagius says the grace of the Lord is merited by the good use of free choice; Augustine answers that faith itself, the beginning of all merit, is God's free gift.
- On the Grace of Christ and On Original Sin 1.35Augustine of Hippo · 418 · Pelagius's statement that infants are baptized with the same words, or even for the forgiveness of sins, still leaves him denying they have any sin to be forgiven.
- On the Grace of Christ and On Original Sin 1.36Augustine of Hippo · 418 · Caelestius's statement at Rome shows that confessing infant baptism for forgiveness can go with denying original sin; Pelagius's 'we always need God's help' remains ambiguous.
- On the Grace of Christ and On Original Sin 1.37Augustine of Hippo · 418 · In none of the writings Pelagius cites could Augustine find a confession of grace that helps the will and action themselves.
- On the Grace of Christ and On Original Sin 1.38Augustine of Hippo · 418 · Pelagius's letter to Paulinus of Nola, cited as proof of his belief in grace, dwells almost entirely on nature and barely names Christian grace.
- On the Grace of Christ and On Original Sin 1.40Augustine of Hippo · 418 · Pelagius's Letter to Demetrias nearly persuaded Augustine that he confessed true grace, until his later writings showed how ambiguously he used the word.
- On the Grace of Christ and On Original Sin 1.41Augustine of Hippo · 418 · In the Letter to Demetrias, nature 'restored' through Christ means only forgiveness of sins, and the 'aid of grace' may again be teaching.
- On the Grace of Christ and On Original Sin 1.42Augustine of Hippo · 418 · Pelagius's praise of Christians as 'restored through the grace of Christ' again places grace only in forgiveness and Christ's example.
- On the Grace of Christ and On Original Sin 1.43Augustine of Hippo · 418 · Pelagius explains Romans 7 as spoken by one under the law, freed by forgiveness in baptism and by imitating Christ's example, which shows he places grace in example rather than inward help.
- On the Grace of Christ and On Original Sin 1.44Augustine of Hippo · 418 · In the book to the consecrated virgin, the Holy Spirit's help only makes resisting the tempter easier and seems to be knowledge added through teaching.
- On the Grace of Christ and On Original Sin 1.45Augustine of Hippo · 418 · In his four books On Free Choice Pelagius speaks of grace only ambiguously, as law, teaching, revelation, and Christ's example, never as help for the will and action.
- On the Grace of Christ and On Original Sin 1.46Augustine of Hippo · 418 · Augustine turns from Scripture to the Catholic writers whom Pelagius himself respects, beginning with Ambrose.
- On the Grace of Christ and On Original Sin 1.52Augustine of Hippo · 418 · If Pelagius admits that God helps the will and action themselves, so that without that help we do nothing good, the dispute about grace will be over.
- On the Grace of Christ and On Original Sin 2.1Augustine of Hippo · 418 · Augustine opens book 2, on original sin, by warning that the Pelagians grant infant baptism for forgiveness of sins while denying that infants inherit any sin.
- On the Grace of Christ and On Original Sin 2.2Augustine of Hippo · 418 · Caelestius refused at Carthage to condemn the denial of inherited sin and at Rome openly asserted that infants have no original sin.
- On the Grace of Christ and On Original Sin 2.3Augustine of Hippo · 418 · Augustine quotes the minutes of the Carthaginian hearing of 411, where Caelestius, questioned by Aurelius and the deacon Paulinus, called the transmission of sin an open question while affirming that infants must be baptized.
- On the Grace of Christ and On Original Sin 2.4Augustine of Hippo · 418 · Caelestius granted infant baptism but would not confess that Adam's sin passes to infants.
- On the Grace of Christ and On Original Sin 2.5Augustine of Hippo · 418 · Caelestius's Roman statement confessed infant baptism for the forgiveness of sins, words that seem to imply original sin.
- On the Grace of Christ and On Original Sin 2.6Augustine of Hippo · 418 · Caelestius explained that he confessed infant baptism for forgiveness only to avoid two kinds of baptism, while denying that any sin is inherited.
- On the Grace of Christ and On Original Sin 2.8Augustine of Hippo · 418 · Zosimus asked Caelestius to condemn the charges and accept Innocent's letter; he refused the first but promised the second, was given two months, and was later condemned.
- On the Grace of Christ and On Original Sin 2.9Augustine of Hippo · 418 · Pelagius deceived the Palestinian synod but not the Roman church, where he was well known; Zosimus followed Innocent's judgment of the Palestinian proceedings.
- On the Grace of Christ and On Original Sin 2.10Augustine of Hippo · 418 · Innocent replied to five African bishops that he could neither approve nor blame the Palestinian judgment, since Pelagius seemed to have evaded the charges rather than cleared himself.
- On the Grace of Christ and On Original Sin 2.11Augustine of Hippo · 418 · Augustine sets out to prove from the Palestinian proceedings that Pelagius, by condemning propositions he actually held, deceived the judges.
- On the Grace of Christ and On Original Sin 2.12Augustine of Hippo · 418 · Augustine quotes the minutes of the Synod of Diospolis, where Pelagius anathematized the propositions of Caelestius, including that Adam's sin harmed only himself and that newborns are as Adam was before his sin.
- On the Grace of Christ and On Original Sin 2.13Augustine of Hippo · 418 · By condemning these propositions Pelagius let the judges think he confessed inherited sin; if he in fact holds them, he differs from Caelestius only in being less open.
- On the Grace of Christ and On Original Sin 2.14Augustine of Hippo · 418 · Pelagius's own words in On Free Choice ('we are begotten without vice') show that he holds the very propositions he condemned at Diospolis.
- On the Grace of Christ and On Original Sin 2.15Augustine of Hippo · 418 · Augustine had at first thought Pelagius's anathema at Diospolis confessed original sin, until his four books showed him still denying it while boasting of his acquittal.
- On the Grace of Christ and On Original Sin 2.16Augustine of Hippo · 418 · Pelagius explains to his followers that he condemned the propositions in a sense of his own (sin passes by example, infants differ from Adam in lacking reason), while still holding that infants are born without fault.
- On the Grace of Christ and On Original Sin 2.17Augustine of Hippo · 418 · The judges acquitted Pelagius because they took his anathemas in the Catholic sense; what they acquitted was not what he actually held.
- On the Grace of Christ and On Original Sin 2.18Augustine of Hippo · 418 · Councils, the apostolic see, the Roman church, and the Christian empire have rightly acted against Pelagius and Caelestius, in hope of their repentance and for the sake of their followers.
- On the Grace of Christ and On Original Sin 2.19Augustine of Hippo · 418 · Pelagius misstated the charge against him: the issue is not whether infants are baptized but whether unbaptized infants are under Adam's condemnation and need cleansing from original sin.
- On the Grace of Christ and On Original Sin 2.20Augustine of Hippo · 418 · Pelagius protests that no one would deny infants baptism or the kingdom, words that seemed orthodox but prove ambiguous.
- On the Grace of Christ and On Original Sin 2.21Augustine of Hippo · 418 · The real question is not whether infants need baptism for the kingdom but whether it cleanses them of original sin; Pelagius's 'common redemption' is ambiguous.
- On the Grace of Christ and On Original Sin 2.22Augustine of Hippo · 418 · Pelagius's phrase about infants born to 'an uncertain life' at first seemed to imply that unbaptized infants suffer eternal death and hence have original sin.
- On the Grace of Christ and On Original Sin 2.23Augustine of Hippo · 418 · Pelagius was known to say that he knew where unbaptized infants do not go but not where they do go, so his words could still hide his denial of original sin.
- On the Grace of Christ and On Original Sin 2.24Augustine of Hippo · 418 · Pelagius's 'same sacramental words' implied only verbal forgiveness for infants; Zosimus's circular letter later condemned passages from his Expositions of Romans denying inherited sin.
- On the Grace of Christ and On Original Sin 2.25Augustine of Hippo · 418 · Now that the error has been condemned, every Catholic should refute it, so that the heresy serves to instruct the church.
- On the Grace of Christ and On Original Sin 2.26Augustine of Hippo · 418 · Caelestius claimed that the transmission of sin was an open question outside the faith, so that error on it would not be heresy.
- On the Grace of Christ and On Original Sin 2.30Augustine of Hippo · 418 · Augustine rejects the Pelagian division of history into three ages of righteousness: by nature, under the law, and under grace.
- On the Grace of Christ and On Original Sin 2.48Augustine of Hippo · 418 · Pelagius's claim that we are born without vice contradicts Ambrose, whom he praised, so he must either renounce his error or remain rightly condemned.
- Sermon to the People of the Church of Caesarea 2Augustine of Hippo · 418 · Converts are received not as heretics but as changed men; their baptism and ordination bear God’s mark, not Donatus’s, like the emperor’s brand on a deserter, and so are not repeated.
- Letter 3, chapter 1Boniface I, bishop of Rome · 418–422 · Boniface reports the charges of the clergy of Valence against their bishop Maximus, who is accused of Manichaeism and homicide and has repeatedly evaded trial.
- Against Gaudentius, Bishop of the Donatists 1.4Augustine of Hippo · ca. 419–420 · Augustine answers that Dulcitius did call the Donatists guilty, and that a layman’s wording does not bind the church.
- Against Gaudentius, Bishop of the Donatists 1.28Augustine of Hippo · ca. 419–420 · Augustine defends compulsion toward the truth by the king of Nineveh and by “compel them to come in” (Luke 14:23), which he applies to heresies and schisms.
- Against Gaudentius, Bishop of the Donatists 1.51Augustine of Hippo · ca. 419–420 · Confiscation of heretics’ property under imperial law is like Israel’s taking Canaan, not Ahab’s seizing Naboth’s vineyard; property is returned to converts, but Donatist violence cannot be undone.
- Against Gaudentius, Bishop of the Donatists 1.52Augustine of Hippo · ca. 419–420 · The words of the repentant wicked in Wis 5 fit the Donatists, and the line about pride and riches fits best Gaudentius’s predecessor Optatus.
- Against Gaudentius, Bishop of the Donatists 2.8Augustine of Hippo · ca. 419–420 · In Cyprian’s time Stephen of Rome received heretics without rebaptism and Cyprian stayed in communion with him; if the church did not perish then, the Donatists had no reason to leave it.
- Against Gaudentius, Bishop of the Donatists 2.10Augustine of Hippo · ca. 419–420 · The good in the church either do not know the bad, discipline them, or tolerate them, as Cyprian did; the Donatists are both schismatic and heretical, as Cyprian called the Novatianists.
- Against Gaudentius, Bishop of the Donatists 2.11Augustine of Hippo · ca. 419–420 · Baptism given among the Donatists remains holy, like the temple vessels in Babylon and the captured ark; as Paul kept true sayings of pagan poets, the church keeps the truth while rejecting the error.
- On the Soul and Its Origin 1.2Augustine of Hippo · ca. 419–420 · Augustine takes no offence at Victor’s criticism, excuses his motives, and says the recent convert from the Rogatists should be corrected gently.
- On the Soul and Its Origin 1.11Augustine of Hippo · ca. 419–420 · The penitent thief counts as a martyr baptized in blood (or perhaps by the water from Christ’s side); his case gives no ground for promising heaven or a middle place to unbaptized infants.
- On the Soul and Its Origin 1.16Augustine of Hippo · ca. 419–420 · Excluding four false answers leaves Victor only Pelagianism; better to share Augustine’s hesitation about the soul’s origin.
- On the Soul and Its Origin 1.31Augustine of Hippo · ca. 419–420 · Arguing from “flesh of my flesh” resembles the Apollinarian argument from “the Word was made flesh”; both sides need unambiguous texts.
- On the Soul and Its Origin 1.34Augustine of Hippo · ca. 419–420 · Defenders of new souls must avoid the four errors and find certain Scripture, or else confess ignorance rather than fall into Pelagianism.
- On the Soul and Its Origin 2.4Augustine of Hippo · ca. 419–420 · Peter cannot have needed Victor to learn that the soul is not part of God; Augustine fears rather that he learned an error.
- On the Soul and Its Origin 2.6Augustine of Hippo · ca. 419–420 · The first soul was made from nothing; to hold it was made from God’s nature is a blasphemous error, less excusable in a presbyter than in a recent convert.
- On the Soul and Its Origin 2.9Augustine of Hippo · ca. 419–420 · Victor avoids Tertullian’s corporeal God but makes the incorporeal God breathe out a corporeal soul from himself, unlike the Son who is begotten of the same nature.
- On the Soul and Its Origin 2.17Augustine of Hippo · ca. 419–420 · Victor, though admitting original sin, goes beyond the condemned Pelagians by promising unbaptized infants paradise and the kingdom, against John 3:5, Rom 5:18 and Mark 16:16.
- On the Soul and Its Origin 2.21Augustine of Hippo · ca. 419–420 · The question of the soul’s origin remains open; Victor’s answer defames God’s nature and still cannot explain the infants of unbelievers.
- On the Soul and Its Origin 3.2Augustine of Hippo · ca. 419–420 · Augustine warns Victor against taking the name of the dead Rogatist bishop Vincentius and trusting a vision of him, which may be Satan disguised as an angel of light.
- On the Soul and Its Origin 3.9Augustine of Hippo · ca. 419–420 · The soul had no good desert before the flesh; that notion was condemned in the Priscillianists.
- On the Soul and Its Origin 3.19Augustine of Hippo · ca. 419–420 · Eleventh error: promising paradise and later the kingdom to the unbaptized, which even Pelagius did not dare.
- On the Soul and Its Origin 3.23Augustine of Hippo · ca. 419–420 · Victor should renounce the eleven errors; his professed readiness for correction keeps him catholic if it is sincere.
- On the Soul and Its Origin 4.16Augustine of Hippo · ca. 419–420 · Augustine prefers to leave the soul’s origin hidden rather than aid heretics, holding only that all born of Adam are condemned unless reborn in Christ, according to God’s predestination.
- On Marriage and Concupiscence 1.39Augustine of Hippo · ca. 419–421 · The church will be without spot or wrinkle only in the world to come; those who claim it is so now condemn themselves.
- On Marriage and Concupiscence 1.40Augustine of Hippo · ca. 419–421 · Augustine cites Ambrose, whom Pelagius praised, as teaching that everyone conceived through intercourse is bound by sin, and closes the book to Valerius.
- On Marriage and Concupiscence 2.2Augustine of Hippo · ca. 419–421 · Augustine identifies the extracts as taken from Julian's four books written against the first book On Marriage and Concupiscence.
- On Marriage and Concupiscence 2.3Augustine of Hippo · ca. 419–421 · Augustine complains that his opponent quoted him while leaving out his citation of Rom 5:12.
- On Marriage and Concupiscence 2.4Augustine of Hippo · ca. 419–421 · Augustine notes that his opponent omitted the words that charge the Pelagians with denying that infants need baptism for the forgiveness of sin.
- On Marriage and Concupiscence 2.5Augustine of Hippo · ca. 419–421 · His opponent also omitted the words applying Col 1:13 to infants, because he denies that they need rescue from the power of darkness.
- On Marriage and Concupiscence 2.7Augustine of Hippo · ca. 419–421 · Augustine quotes Julian's preface, which accuses the catholic teachers of driving people into Manichaeism for fear of being called Pelagians.
- On Marriage and Concupiscence 2.8Augustine of Hippo · ca. 419–421 · Catholics affirm free choice and God as creator; what makes the Pelagians heretics is denying that grace is needed for good and that infants need redemption.
- On Marriage and Concupiscence 2.9Augustine of Hippo · ca. 419–421 · Augustine distinguishes the catholic, Manichaean, and Pelagian views of human nature and turns Julian's charge of Manichaeism back on him.
- On Marriage and Concupiscence 2.13Augustine of Hippo · ca. 419–421 · Julian challenges Augustine to say what in the sexes, their union, or their fruitfulness belongs to the devil.
- On Marriage and Concupiscence 2.15Augustine of Hippo · ca. 419–421 · All sinned in Adam's will; Ambrose taught the same about conception, and the Pelagians who call this Manichaean must say the same of Ambrose, as Jovinian did.
- On Marriage and Concupiscence 2.25Augustine of Hippo · ca. 419–421 · Julian praises intercourse 'with heat, pleasure, and seed' but will not say 'with lust'; original sin is the ancient faith, not Augustine's invention.
- On Marriage and Concupiscence 2.27Augustine of Hippo · ca. 419–421 · Julian cites 1 Cor 15 and the story of Abimelech to argue that God gives the power of generation and that no one is born guilty.
- On Marriage and Concupiscence 2.33Augustine of Hippo · ca. 419–421 · In denying that infants are under the devil, Julian accuses the whole church, which exorcises infants at baptism.
- On Marriage and Concupiscence 2.34Augustine of Hippo · ca. 419–421 · Julian argues from Rom 1:26–27 that sexual desire is natural and good in its measure, and presses Augustine to call marriage simply good or evil.
- On Marriage and Concupiscence 2.38Augustine of Hippo · ca. 419–421 · As the Arians call catholics Sabellians, so the Pelagians call them Manichees; but catholics call marriage good and hold only that an evil passed from the first couple to all.
- On Marriage and Concupiscence 2.40Augustine of Hippo · ca. 419–421 · Julian argues that a child born of adultery is innocent, as a crop from stolen seed is not guilty of the theft.
- On Marriage and Concupiscence 2.41Augustine of Hippo · ca. 419–421 · Julian argues that if original sin came from marriage, marriage would be evil, since a tree is known by its fruit.
- On Marriage and Concupiscence 2.42Augustine of Hippo · ca. 419–421 · Marriage is not the cause of sin; the lust that marriage cannot now avoid comes not from its blessed institution but from Adam's sin.
- On Marriage and Concupiscence 2.44Augustine of Hippo · ca. 419–421 · Julian asks whether sin in an infant comes from its will, from marriage, or from its parents, arguing that none of these can be the source.
- On Marriage and Concupiscence 2.45Augustine of Hippo · ca. 419–421 · Paul's 'through one man' in Rom 5:12 refers to generation from Adam, not to imitation, which would have pointed to the devil.
- On Marriage and Concupiscence 2.46Augustine of Hippo · ca. 419–421 · Augustine expounds Rom 5:13–19: one sin brought condemnation to all, and grace in Christ abounds to forgive both it and all other sins.
- On Marriage and Concupiscence 2.47Augustine of Hippo · ca. 419–421 · Augustine answers Julian's question with a chain of texts from Rom 5: sin entered through one man's offense.
- On Marriage and Concupiscence 2.49Augustine of Hippo · ca. 419–421 · An infant has both a nature from God and a fault from Adam, and so is rightly under the devil until rescued by grace.
- On Marriage and Concupiscence 2.50Augustine of Hippo · ca. 419–421 · Infant exorcism and many Scriptures teaching that all are born under sin are older than Manichaeism and belong to the catholic faith.
- On Marriage and Concupiscence 2.51Augustine of Hippo · ca. 419–421 · Ambrose and Cyprian, who wrote before Manichaeism reached the Roman world, taught original sin and infant baptism for its forgiveness.
- On Marriage and Concupiscence 2.55Augustine of Hippo · ca. 419–421 · Julian admits that Christ died for infants; lust is a disease because it moves against the will and causes shame, as 1 Thess 4:5 implies.
- On Marriage and Concupiscence 2.56Augustine of Hippo · ca. 419–421 · Since Julian admits that Christ died for infants, and Christ died for sins, infants must have original sin for Christ to forgive.
- On Marriage and Concupiscence 2.60Augustine of Hippo · ca. 419–421 · Augustine closes by urging Julian to let infants come to Christ, whose name Jesus means Savior from sins.
- The Institutes 12.18John Cassian · ca. 419–426 · We must thank God not only for creation, free will, baptism, and the law, but for his daily grace that protects, enlightens, draws, and redirects our will.
- Lausiac History 37Palladius of Helenopolis · ca. 419-420 · Sarapion the Sindonite sells himself as a slave to convert actors and a Manichaean, tests the Athenians and sailors with his poverty, and humbles a proud recluse in Rome.
- Lausiac History 38Palladius of Helenopolis · ca. 419-420 · Evagrius of Pontus, a brilliant deacon at Constantinople, flees a dangerous love after an angelic warning, becomes a monk at Nitria and the Cells, and is renowned for asceticism and wisdom.
- Lausiac History 46Palladius of Helenopolis · ca. 419-420 · Melania the Elder, widowed young, goes to the Egyptian monks, serves the exiled confessors in Palestine, faces down a greedy governor, and with Rufinus founds monasteries in Jerusalem.
- Lausiac History 63Palladius of Helenopolis · ca. 419-420 · A virgin of Alexandria hides the bishop Athanasius from the Arians for six years until the death of Constantius.
- Lausiac History 66Palladius of Helenopolis · ca. 419-420 · The noble couple Verus and Bosporia of Ancyra give their revenues to the poor, feed the hungry in famine, and live simply in the country.
- Against Lying 1Augustine of Hippo · ca. 420 · Augustine answers Consentius, praising his zeal against hidden heretics but refusing to hunt them down by lies, since Scripture forbids doing evil that good may come and condemns all who speak a lie.
- Against Lying 2Augustine of Hippo · ca. 420 · The Priscillianists make lying a doctrine, twisting Ps 15:2 and Eph 4:25 to permit lies to outsiders, and catholics must not share this evil.
- Against Lying 4Augustine of Hippo · ca. 420 · Lies differ in harm: believing a heretic who poses as a catholic harms no one's faith, but believing a catholic who poses as a heretic can make or confirm a heretic, so the catholic's lie is the more dangerous.
- Against Lying 5Augustine of Hippo · ca. 420 · Augustine imagines a catholic spy praising Priscillian and Dictinius's book the Libra to trap a Priscillianist, showing that such lies confirm the heretic and teach him that lying is blameless.
- Against Lying 6Augustine of Hippo · ca. 420 · Lying to catch Priscillianists would make their chief error, that one may lie to hide the truth, a doctrine shared with catholics, corrupting both sides.
- Against Lying 7Augustine of Hippo · ca. 420 · A catholic who lies to catch heretics can never be trusted by those he converts, and such lying makes every brother suspect to every brother.
- Against Lying 8Augustine of Hippo · ca. 420 · A catholic who, to trap a Priscillianist, says that the soul is part of God blasphemes knowingly, which is worse than the heretic's ignorant blasphemy.
- Against Lying 9Augustine of Hippo · ca. 420 · Priscillianists who pose as catholics at least say true things about God, while catholics posing as Priscillianists say only false things and blaspheme without the excuse of ignorance.
- Against Lying 10Augustine of Hippo · ca. 420 · To pose as a Priscillianist is to deny Christ before men, which Christ warns he will repay by denying such a person before the Father.
- Against Lying 11Augustine of Hippo · ca. 420 · Hidden heretics can be found without lies, as the Priscillianists were before, chiefly through converts, and Consentius should write truthful refutations that will serve as holy nets.
- Against Lying 12Augustine of Hippo · ca. 420 · Christ sent his sheep among wolves without telling them to wear wolves' skins, and taught that false prophets are known by their fruits, not by our lies.
- Against Lying 14Augustine of Hippo · ca. 420 · Ps 15:2 means that truth must be believed in the heart as well as spoken, not that lies are allowed on the tongue, as the next verse forbids deceit with the tongue.
- Against Lying 17Augustine of Hippo · ca. 420 · If blasphemous lies were just when meant to expose heretics, adultery with the same aim would be chaste; since it is not, lying with the tongue for that purpose is not allowed either, for the mind directs every member.
- Against Lying 18Augustine of Hippo · ca. 420 · Acts that are not sins in themselves take their goodness from their cause, but acts that are sins, such as theft, adultery, and blasphemous lies, may never be done for a good end.
- Against Lying 25Augustine of Hippo · ca. 420 · Augustine urges Consentius to refute the Priscillianist doctrine that one may lie, even deny Christ, to conceal one's religion, by a threefold argument about the scriptural examples of lying.
- Against Lying 28Augustine of Hippo · ca. 420 · Christ's making as though to go farther at Emmaus was a figure of his ascension, not a lie, just as parables, the fables of Horace and Aesop, and Jotham's fable of the trees are not lies.
- Against Lying 29Augustine of Hippo · ca. 420 · Where people in the Old Testament lied without meaning to prophesy, they did lie, and Scripture records their deeds, good and evil, not always for imitation.
- Against Lying 35Augustine of Hippo · ca. 420 · Every example of lying in Dictinius's Libra is to be treated by the rule that it is either not a lie or not to be imitated, and lies that creep in call for pardon, not justification.
- Against Lying 41Augustine of Hippo · ca. 420 · Lies must be avoided or repented of, never taught; perjury and blasphemy are never permitted, not even to bring someone to baptism, and Consentius should refute the Libra and never seek heretics by lies.
- Against Two Letters of the Pelagians 1.2Augustine of Hippo · ca. 420–421 · Augustine explains that the Pelagians, though condemned, keep writing, and that as a bishop he must answer them.
- Against Two Letters of the Pelagians 1.3Augustine of Hippo · ca. 420–421 · Augustine explains that he answers two Pelagian letters, one by Julian sent to Rome and one by eighteen bishops sent to Thessalonica, and submits his reply to Boniface.
- Against Two Letters of the Pelagians 1.4Augustine of Hippo · ca. 420–421 · Augustine quotes Julian's charge that Catholics are Manichees who deny free choice, and compares it with Jovinian's slander.
- Against Two Letters of the Pelagians 1.8Augustine of Hippo · ca. 420–421 · Augustine recalls that Pelagius at the Palestinian synod condemned the view that grace is given according to merit, yet later taught it.
- Against Two Letters of the Pelagians 1.9Augustine of Hippo · ca. 420–421 · Augustine answers Julian's charge that he denies that marriage is instituted by God, showing from Scripture that present marriages are God's work.
- Against Two Letters of the Pelagians 1.29Augustine of Hippo · ca. 420–421 · Augustine turns to Julian's own statement of faith, beginning with his claim that free choice could not perish by Adam's sin.
- Against Two Letters of the Pelagians 1.39Augustine of Hippo · ca. 420–421 · Augustine answers that the Old Testament saints were saved only by faith in Christ the Mediator, not by nature or the law, as Pelagius taught.
- Against Two Letters of the Pelagians 1.40Augustine of Hippo · ca. 420–421 · Augustine argues that the Pelagian view of infant baptism denies original sin, since Scripture ties salvation and life to baptism and the Eucharist.
- Against Two Letters of the Pelagians 1.41Augustine of Hippo · ca. 420–421 · Augustine agrees that baptism removes all sins but insists that the Pelagians deny that it frees infants from inherited guilt.
- Against Two Letters of the Pelagians 1.42Augustine of Hippo · ca. 420–421 · Augustine dismisses Julian's closing demand for a hearing, anathematizes both Manichees and Pelagians, and says the condemned Pelagians should repent.
- Against Two Letters of the Pelagians 2.1Augustine of Hippo · ca. 420–421 · Augustine turns to the letter of the Pelagian bishops to Thessalonica and explains that their condemnation of the Manichees does not make them orthodox.
- Against Two Letters of the Pelagians 2.2Augustine of Hippo · ca. 420–421 · Augustine sets out point by point how the Catholic faith refutes both Manichees and Pelagians on creation, concupiscence, free choice, and sin.
- Against Two Letters of the Pelagians 2.3Augustine of Hippo · ca. 420–421 · Augustine shows that Manichees and Pelagians both attack grace, baptism, and Christ's flesh, though in opposite ways.
- Against Two Letters of the Pelagians 2.4Augustine of Hippo · ca. 420–421 · Augustine argues that opposing the Manichees does not make the Pelagians right, since both errors are contrary to the truth.
- Against Two Letters of the Pelagians 2.5Augustine of Hippo · ca. 420–421 · Augustine defends the Roman clergy and Pope Zosimus against the charge of changing their judgment, explaining that Zosimus never approved Caelestius's doctrine but gave him time to correct himself.
- Against Two Letters of the Pelagians 2.6Augustine of Hippo · ca. 420–421 · Augustine quotes Pope Innocent's letter to the Council of Carthage and shows that Caelestius, by professing agreement with it, bound himself to accept original sin.
- Against Two Letters of the Pelagians 2.7Augustine of Hippo · ca. 420–421 · Augustine quotes Innocent's letter to the Numidian bishops denying eternal life to unbaptized infants and presses Caelestius with the dilemma it raises.
- Against Two Letters of the Pelagians 2.8Augustine of Hippo · ca. 420–421 · Augustine argues that the Roman church was consistent under Innocent and Zosimus, and that the Pelagians, not the Roman clergy, have abandoned the faith.
- Against Two Letters of the Pelagians 2.10Augustine of Hippo · ca. 420–421 · Augustine shows that the Pelagians call his doctrine 'fate' because he denies that grace is given according to merit, a view Pelagius himself condemned in Palestine.
- Against Two Letters of the Pelagians 2.11Augustine of Hippo · ca. 420–421 · Augustine argues from infant baptism, where no merit can be claimed, that unmerited grace is neither fate nor respect of persons.
- Against Two Letters of the Pelagians 2.17Augustine of Hippo · ca. 420–421 · Augustine turns to the Pelagian claim that the desire for good begins from man himself, noting Pelagius's view that grace only makes the good easier.
- Against Two Letters of the Pelagians 2.18Augustine of Hippo · ca. 420–421 · Augustine argues from John 15:5, Philippians 1:6, and 2 Corinthians 3:5 that even the beginning of the desire for good comes from God.
- Against Two Letters of the Pelagians 3.14Augustine of Hippo · ca. 420–421 · Augustine answers the charge that he calls the saints only relatively good, explaining that right faith, not moral achievement alone, distinguishes the righteous, and illustrating this with two contrasting men.
- Against Two Letters of the Pelagians 3.20Augustine of Hippo · ca. 420–421 · Augustine distinguishes the righteousness 'from the law', a man's own, from the righteousness of God given by the Spirit of grace, which alone fulfills the law.
- Against Two Letters of the Pelagians 3.24Augustine of Hippo · ca. 420–421 · Augustine explains that the Pelagians hide their three errors behind praise of creation, marriage, law, free choice, and the saints, and answers each briefly.
- Against Two Letters of the Pelagians 3.25Augustine of Hippo · ca. 420–421 · Augustine shows that the Catholic teaching on creation, marriage, the law, free choice, and the saints refutes Manichees and Pelagians at the same time.
- Against Two Letters of the Pelagians 3.26Augustine of Hippo · ca. 420–421 · Augustine refuses to let the obscure question of the soul's origin undermine the clear doctrine of original sin and infant baptism.
- Against Two Letters of the Pelagians 4.1Augustine of Hippo · ca. 420–421 · Augustine begins Book 4 by grouping the Pelagians' own statements under the five heads of praise of creation, marriage, law, free choice, and the saints.
- Against Two Letters of the Pelagians 4.2Augustine of Hippo · ca. 420–421 · Augustine summarizes the Pelagian bishops' statements under his five heads and shows the three errors they are meant to support.
- Against Two Letters of the Pelagians 4.3Augustine of Hippo · ca. 420–421 · Augustine sets out the Catholic position on creation, marriage and concupiscence, the law, free choice, and the saints as avoiding both Manichaean and Pelagian errors.
- Against Two Letters of the Pelagians 4.4Augustine of Hippo · ca. 420–421 · Augustine pictures the infant, silently rebuking both Manichees, who condemn its body, and Pelagians, who deny it needs redemption, and answers each from Scripture.
- Against Two Letters of the Pelagians 4.5Augustine of Hippo · ca. 420–421 · Augustine argues that the Pelagians' correct statements against the Manichees are made useless by their denial of original sin.
- Against Two Letters of the Pelagians 4.6Augustine of Hippo · ca. 420–421 · Augustine argues that the Pelagian claim that only death, not sin, passed from Adam makes infants suffer undeserved punishment, a prerogative that belongs to Christ alone.
- Against Two Letters of the Pelagians 4.9Augustine of Hippo · ca. 420–421 · Augustine argues that the Pelagians use the true praise of marriage to support the false claim that infants are born without sin.
- Against Two Letters of the Pelagians 4.12Augustine of Hippo · ca. 420–421 · Augustine accepts Isaiah 1:19–20 as proof of free choice against the Manichees but insists that the good will itself is prepared by God.
- Against Two Letters of the Pelagians 4.15Augustine of Hippo · ca. 420–421 · Augustine argues from Ezekiel 36 and Psalm 95 that God himself makes people good and sets their wills free, so that no merit precedes his grace.
- Against Two Letters of the Pelagians 4.19Augustine of Hippo · ca. 420–421 · Augustine sums up: the Pelagians use praise of five goods to lead people into three errors, which he has now answered.
- Against Two Letters of the Pelagians 4.20Augustine of Hippo · ca. 420–421 · Augustine announces that, besides Scripture, he will cite earlier Catholic writers to show that the doctrine he defends is ancient, while ranking them below the canonical books.
- Against Two Letters of the Pelagians 4.32Augustine of Hippo · ca. 420–421 · Augustine concludes that Cyprian and Ambrose show the faith he defends to be ancient, continuous, and Catholic.
- Against Two Letters of the Pelagians 4.33Augustine of Hippo · ca. 420–421 · Augustine shows that Catholic teachers praise all five goods, unlike the Manichees, yet affirm original sin, prevenient grace, and the saints' need of forgiveness.
- Against Two Letters of the Pelagians 4.34Augustine of Hippo · ca. 420–421 · Augustine rejects the demand for a general synod, arguing that most heresies are condemned without one, and closes by commending the church to Christ, the Shepherd of shepherds.
- Life of Porphyry 56Marcus the Deacon · ca. 420-430 · In a storm Procopius appears in a dream: the ship's master is an Arian and must be brought to the orthodox faith.
- Life of Porphyry 57Marcus the Deacon · ca. 420-430 · The Arian ship's master renounces Arius, is received and communicated, the storm ceases, and the bishops land at Maiuma.
- Life of Porphyry 81Marcus the Deacon · ca. 420-430 · The boys are drawn up alive bearing cross-shaped marks; then the Manichaean Julia arrives in Gaza and begins to win over new converts.
- Life of Porphyry 86Marcus the Deacon · ca. 420-430 · Mark describes Manichaeism as a mixture of pagan myth and Christian teaching, a poison compounded from many venoms.
- Life of Porphyry 87Marcus the Deacon · ca. 420-430 · Porphyry summons Julia and holds a public debate with her and her companions, recorded in shorthand.
- Life of Porphyry 89Marcus the Deacon · ca. 420-430 · After hours of Julia's blasphemies Porphyry pronounces God's judgment on her speech.
- Life of Porphyry 90Marcus the Deacon · ca. 420-430 · Julia is struck dumb and dies, and her followers return to the church; the cross-shaped Eudoxiana is dedicated at Easter, and Porphyry provides daily alms for the poor.
- Enchiridion (Handbook on Faith, Hope, and Love) 4Augustine of Hippo · ca. 421–423 · Laurentius asked for a handbook on what to follow and avoid, the relation of reason and faith, the beginning and end, the sum of doctrine, and the foundation of the faith; all are answered by knowing what to believe, hope for, and love.
- Enchiridion (Handbook on Faith, Hope, and Love) 5Augustine of Hippo · ca. 421–423 · Faith is the beginning and sight the goal; the foundation of the catholic faith is Christ, who is present among heretics in name only.
- Sermon 21Peter Chrysologus · ca. 425-450 · This passage holds two sermons: on the storm in Mark 4, Chrysologus reads Christ's sleep in the boat as a test of the Church amid heresy and invasion and urges watchful prayer; Sermon 22 (Luke 12:32–37) urges giving up earthly wealth for the kingdom and keeping watch for the Lord.
- Sermon 44Peter Chrysologus · ca. 425-450 · On Psalm 1:1, Chrysologus calls the psalm the key to the Psalter and explains the counsel of the ungodly (turning from God from the beginning), the way of sinners (the present life, which all enter but the blessed do not linger on), and the chair of pestilence (pagan philosophy, Pharisaic tradition, and heresy).
- Sermon 60Peter Chrysologus · ca. 425-450 · Handing over the Creed at the end of Lent, Chrysologus encourages late candidates by the examples of the Canaanite woman, the eunuch, Cornelius, and the thief, contrasts Moses' song with the grace he brings, refutes heretics who make the Son later than the Father, and explains each article of the Creed, ending with the charge to keep it in memory.
- Sermon 88Peter Chrysologus · ca. 425-450 · Chrysologus argues that Zacharias prayed not for a son but for the salvation of all, and that the angel's promise of John answered that prayer; he then turns Baruch 3:36–38 against the heretics as a witness to Christ's deity.
- Sermon 96Peter Chrysologus · ca. 425-450 · Chrysologus explains why Christ teaches in parables and reads the parable of the weeds: God sowed only good, and the devil has always sown evil over it, from Cain and the flood to idolatry and heresy.
- Sermon 97Peter Chrysologus · ca. 425-450 · Continuing the parable of the weeds, Chrysologus explains the servants' anxiety and the master's patience, which leaves time for repentance until the judgment, citing Matthew, Paul and the martyr Euphemia.
- Sermon 98Peter Chrysologus · ca. 425-450 · Chrysologus explains why the kingdom of heaven is compared to a tiny mustard seed: Christ, sown in the Virgin and crushed in his passion, grew on the cross into a great tree, the church, whose branches are the gifts of the Spirit.
- Sermon 109Peter Chrysologus · ca. 425-450 · On Rom 12:1 Chrysologus explains that body and soul together are to be offered as a reasonable sacrifice, contrasting unreasoning worship from Cain to Arius and Photinus; the passage also contains Sermon 110, on justification by faith and Christ's death for the ungodly (Rom 4:23–5:8).
- Sermon 119Peter Chrysologus · ca. 425-450 · On 1 Cor 9:24–25, the preacher compares the Christian life to a race in which Jews, philosophers and heretics run in vain and only the catholic people win the crown, and urges the self-discipline of athletes in the struggle against the vices.
- Sermon 144Peter Chrysologus · ca. 425-450 · Continuing the Annunciation (Luke 1:30–33), Chrysologus insists that Christ's conception and body were real, explains the name Jesus as Savior, answers heretics who use “the Lord God will give him” to make the Son lesser, and urges his hearers to seek the everlasting offices of Christ's kingdom.
- Sermon 145Peter Chrysologus · ca. 425-450 · Expounding Joseph's decision to put Mary away quietly and the angel's message (Matt 1:18–21), Chrysologus shows that Joseph's justice was joined to kindness, urges his hearers to leave unclear cases to God, and defends the title Theotokos against those who say Christ was born of Mary only as man.
- Sermon 149Peter Chrysologus · ca. 425-450 · On the Nativity, the preacher rejoices that Christ, the King of peace, has brought peace to the Church after a dispute stirred by the devil, likens the restored concord to the figure of Concord in paintings of brother emperors, and returns the peace offered the day before by “our common father.”
- 0.1Philostorgius · ca. 425-433 · Photius describes Philostorgius's history: twelve books whose initials spell his name, running from Arius's quarrel with Alexander to Valentinian III, and partisan for the heretics.
- 1.2Philostorgius · ca. 425-433 · Philostorgius praises Eusebius as a historian but faults his belief that God is unknowable.
- 1.4Philostorgius · ca. 425-433 · Philostorgius blames a presbyter nicknamed Baucalis for starting the dispute between Bishop Alexander and Arius.
- 1.7Philostorgius · ca. 425-433 · Philostorgius claims Alexander of Alexandria and Hosius agreed on the homoousion and the condemnation of Arius before Nicaea.
- 1.9Philostorgius · ca. 425-433 · Philostorgius says all at Nicaea signed except Secundus and Theon, and that Eusebius of Nicomedia and his party signed deceitfully at Constantia's advice.
- 1.10Philostorgius · ca. 425-433 · Secundus foretells the exile of Eusebius of Nicomedia, which followed three months after Nicaea.
- 2.1Philostorgius · ca. 425-433 · Philostorgius claims Constantine turned against the Nicene term, that Alexander briefly subscribed, then returned to his own view.
- 2.2Philostorgius · ca. 425-433 · Arius wrote popular songs for sailors, millers and travellers to spread his teaching.
- 2.3Philostorgius · ca. 425-433 · Philostorgius faults Arius for teaching that God is unknowable even to the Son, and names the few Arians who did not hold it.
- 2.6Philostorgius · ca. 425-433 · Philostorgius claims the Indians taught by Bartholomew, the Homerites, held the Anomoean doctrine.
- 2.7Philostorgius · ca. 425-433 · Philostorgius on the return of Eusebius, Maris and Theognis, their creed, and the deposition of Alexander and Eustathius.
- 2.11Philostorgius · ca. 425-433 · Philostorgius's hostile account of Athanasius's ordination and of the councils of Tyre, which Photius rejects as lies.
- 2.15Philostorgius · ca. 425-433 · Philostorgius on which of Lucian's disciples kept his doctrine and which, like Theognis and Asterius, departed from it.
- 3.5Philostorgius · ca. 425-433 · Theophilus visits his home island and India, correcting their customs; Philostorgius claims they had always held the Anomoean doctrine.
- 3.14Philostorgius · ca. 425-433 · Philostorgius says Arians and Nicenes shared worship except the Eucharist until Aetius brought about a full separation.
- 3.15Philostorgius · ca. 425-433 · Philostorgius's life of Aetius: his poverty and goldsmith's trade, his teachers among Lucian's disciples, his vision, his defeat of the Manichaean Aphthonius, and his medical practice.
- 3.16Philostorgius · ca. 425-433 · Aetius defeats Basil of Ancyra and Eustathius of Sebaste in debate and earns their hatred.
- 4.8Philostorgius · ca. 425-433 · Basil of Ancyra has Aetius, Eudoxius and Theophilus exiled and promotes the formula “like in all things”; Eunomius is also banished.
- 4.9Philostorgius · ca. 425-433 · Basil's party promotes the homoiousion and wins over Macedonius and many bishops.
- 4.10Philostorgius · ca. 425-433 · Constantius summons councils at Ariminum and Nicomedia; an earthquake destroys the bishops gathering at Nicomedia, and Ariminum adopts “like according to the Scriptures.”
- 4.11Philostorgius · ca. 425-433 · The council of Seleucia splits: Basil's party affirms “like in essence” and deposes its opponents, who circulate a tome for the heteroousion.
- 4.12Philostorgius · ca. 425-433 · At the council of Constantinople (360) Aetius defeats Basil in debate but is expelled and deposed, and all sign the Western formula “like according to the Scriptures.”
- 5.1Philostorgius · ca. 425-433 · After the council of Constantinople Acacius deposes Basil, Macedonius and Aetius, and fills the vacant sees, Meletius at Antioch among them.
- 6.1Philostorgius · ca. 425-433 · Accused of teaching that the Son is unlike the Father, Eunomius defends himself at Constantinople and wins the clergy and people.
- 6.2Philostorgius · ca. 425-433 · Photius condemns Eunomius's Theophany sermon, which taught that Joseph lived with Mary as husband after Christ's birth and that the Son serves the Father and the Spirit the Son.
- 6.4Philostorgius · ca. 425-433 · Acacius accuses Eunomius before Constantius but fails to appear as accuser; the case is deferred as Julian revolts.
- 8.2Philostorgius · ca. 425-433 · Aetius and Eunomius set up their own church, ordaining bishops for Constantinople and several provinces.
- 8.3Philostorgius · ca. 425-433 · Philostorgius criticizes Theodosius, a bishop of his own party, for immorality and for teaching that Christ was by nature changeable.
- 8.11Philostorgius · ca. 425-433 · Philostorgius's comparison of Basil, Gregory of Nazianzus and Apollinaris as writers, and his claim that Basil died of grief over Eunomius's reply.
- 8.12Philostorgius · ca. 425-433 · Photius rejects Philostorgius's claim that Basil died after reading Eunomius's reply.
- 8.13Philostorgius · ca. 425-433 · Photius accuses Philostorgius of misrepresenting the Christology of Basil and Gregory and the views of Apollinaris.
- 8.17Philostorgius · ca. 425-433 · Philostorgius lists the leaders of the homoiousian party.
- 9.1Philostorgius · ca. 425-433 · Photius dismisses the miracles Philostorgius ascribes to the Anomoean leaders in Book 9.
- 9.3Philostorgius · ca. 425-433 · Under Valens, Eudoxius and Euzoius break their promises to the Anomoeans and revile them publicly.
- 9.13Philostorgius · ca. 425-433 · Demophilus can install a bishop at Cyzicus only after anathematizing Aetius and Eunomius; the new bishop preaches the homoousion.
- 9.19Philostorgius · ca. 425-433 · Theodosius defeats the barbarians, gives the churches to the Nicenes, and expels the Arian and Eunomian bishops.
- 10.1Philostorgius · ca. 425-433 · The clergy of Antioch seek communion with the Eunomians, who demand that they revoke Aetius's condemnation; the request ends in mutual hostility.
- 10.2Philostorgius · ca. 425-433 · Philostorgius criticizes Arius's teaching that God is only partially knowable, and the councils that declared the Son's generation unknowable.
- 10.3Philostorgius · ca. 425-433 · Philostorgius on the divisions among the Arians over the Son's likeness to the Father, which he says all lead to the homoousion, and on their simony and vices.
- 10.4Philostorgius · ca. 425-433 · The Eunomians rejected other groups' baptism and ordination and baptized with a single immersion into Christ's death.
- 10.6Philostorgius · ca. 425-433 · Eunomius is exiled by Theodosius to Halmyris, then Caesarea, then his own estate, where young Philostorgius saw and admired him.
- 11.5Philostorgius · ca. 425-433 · Eutropius removes Eunomius to Tyana, forbids his burial beside Aetius, and orders his books destroyed.
- 12.11Philostorgius · ca. 425-433 · Lucian, Eunomius's nephew, leads the Eunomians of Constantinople and then forms his own splinter group.
- Book 1, lines 288–311Sedulius · ca. 425-450 · Christ is the rejected cornerstone; having told the Father's miracles in the Old Testament, Sedulius will tell the Son's in the New, all works of the one triune God, and he condemns Arius, who made the Son less than the Father as among men.
- Book 1, lines 312–336Sedulius · ca. 425-450 · Christ is the Father's Word and Wisdom, light from light, begotten not made, equal to the Father; against Arius, the Father and Son are one, and against Sabellius they are two, both heresies being as foolish as the quarrelling sects of philosophers.
- Book 1, section 29Sedulius · ca. 425-450 · Arius, who made the Son less than the Father as among men, died a shameful death; Christ is begotten not made, equal to the Father, one with him, against Arius, and distinct from him, against Sabellius; both heresies are as foolish as the quarrels of philosophers.
- Book 5, section 16Sedulius · ca. 425-450 · The soldiers would not tear Christ's seamless tunic; schismatics who tear apart the church's unity commit a worse sacrilege.
- On Grace and Free Will 4Augustine of Hippo · ca. 426 · Lest free choice be so defended that grace is excluded, Augustine shows that continence, marital chastity, and victory over desire are both God's gifts and acts of the will, obtained by prayer.
- On Grace and Free Will 5Augustine of Hippo · ca. 426 · Against the Pelagian claim that grace follows the merit of turning to God, Augustine shows that conversion itself is God's gift, and that Paul received grace for evil merits.
- On Grace and Free Will 11Augustine of Hippo · ca. 426 · Against the Pelagian claim that the law is the grace that helps us, Augustine shows that the letter kills and the Spirit gives life; those who put to death the deeds of the flesh are led by God's Spirit.
- On Grace and Free Will 13Augustine of Hippo · ca. 426 · Grace is neither the law nor human nature, nor merely the forgiveness of past sins; the Lord's Prayer and Cyprian's treatise on it show that we must pray for help to avoid and overcome sin.
- On Grace and Free Will 14Augustine of Hippo · ca. 426 · Against the claim that grace is given for the merit of a good will, Augustine shows that faith itself is God's gift and that God, as Ezekiel says, takes away the heart of stone for his name's sake, not for prior merits.
- On Grace and Free Will 16Augustine of Hippo · ca. 426 · God commands things we cannot do so that we may ask for them; Ecclesiasticus itself, after “If you will, you will keep the commandments”, prays for help, for God prepares the will and makes us act.
- On Grace and Free Will 18Augustine of Hippo · ca. 426 · Love is commanded to free choice, yet it is from God: we love because he first loved us, and the disciples chose Christ because they were chosen, not chosen because they chose.
- On Grace and Free Will 19Augustine of Hippo · ca. 426 · The Pelagians grant that knowledge of the law is from God but claim love is from themselves; Scripture says both are from God, and love is the greater gift.
- On Grace and Free Will 22Augustine of Hippo · ca. 426 · Infants receive grace in baptism with no prior merit, even struggling against it, while some children of believers die unbaptized; this rests on God's inscrutable judgments.
- Retractations 1.6Augustine of Hippo · 426-427 · Reviewing his two books on the morals of the Catholic Church and of the Manichaeans, Augustine corrects arguments built on faulty Latin copies, denies that perfection is reached in this life, and rejects Origen's view that all fallen beings return to God.
- Retractations 1.8Augustine of Hippo · 426-427 · Reviewing On Free Choice, written against the Manichaeans, Augustine answers the Pelagians' use of its statements on the will, arguing that the books already taught that every good, including the good use of free will, is from God and that fallen man rises only by grace.
- Retractations 1.9Augustine of Hippo · 426-427 · Reviewing On Genesis against the Manichaeans, Augustine corrects remarks on the will, on whether children would have been born without sin, on Israel's sacrifices, and on nature and original sin, so that the Pelagians cannot claim them.
- Retractations 1.14Augustine of Hippo · 426-427 · Reviewing On the Two Souls, Augustine explains in what sense sin exists only in the will, how infants are guilty by origin from Adam, why he left open the question of souls given to bodily functions, and how even then he prayed for the grace of conversion for his Manichaean friends.
- Retractations 1.15Augustine of Hippo · 426-427 · Augustine describes his recorded debate with the Manichaean Fortunatus at Hippo and clarifies three statements in it.
- Retractations 1.19Augustine of Hippo · 426-427 · Augustine describes his abecedarian Psalm against the Party of Donatus, written in unmetrical verse so that ordinary people could sing and remember it.
- Retractations 1.20Augustine of Hippo · 426-427 · Reviewing his lost Against the Letter of Donatus, Augustine leaves the reader to choose between two interpretations of the rock in Matt 16:18 and corrects several historical statements about Donatus.
- Retractations 1.21Augustine of Hippo · 426-427 · Reviewing Against Adimantus, Augustine says he should have written that “almost” nothing in the New Testament is lacking in the Old, corrects his list of the senses of “son,” and explains that the power to change one's will is given by God.
- Retractations 2.2Augustine of Hippo · 426-427 · Augustine notes that his book against Mani's Letter of the Foundation refutes only its opening, with notes on the rest.
- Retractations 2.5Augustine of Hippo · 426-427 · Augustine reports that he once opposed using secular power to compel the Donatists, a view he later changed after experience.
- Retractations 2.7Augustine of Hippo · 426-427 · Reviewing Against Faustus, Augustine explains Joseph's two fathers by levirate adoption as reported by Africanus, and corrects remarks on Ham, the sun and moon, and the shame of the genital members.
- Retractations 2.8Augustine of Hippo · 426-427 · Augustine describes his two-day public debate with the Manichaean Felix at Hippo, which dealt with free choice but not at length with grace.
- Retractations 2.9Augustine of Hippo · 426-427 · Augustine summarizes On the Nature of the Good, written against the Manichaeans.
- Retractations 2.10Augustine of Hippo · 426-427 · Augustine describes his reply to the Manichaean hearer Secundinus, which he judges the best of his anti-Manichaean writings.
- Retractations 2.17Augustine of Hippo · 426-427 · Reviewing Against the Letter of Parmenian, Augustine corrects his reading of 1 Cor 5:13 as referring to removing the evil person by church discipline.
- Retractations 2.18Augustine of Hippo · 426-427 · Reviewing On Baptism against the Donatists, Augustine clarifies the church “without spot or wrinkle,” doubts the example of the thief, and prefers Tyconius's reading of the vessels in a great house.
- Retractations 2.19Augustine of Hippo · 426-427 · Augustine notes his brief reply to testimonies brought by Centurius from the Donatists.
- Retractations 2.22Augustine of Hippo · 426-427 · Augustine explains that he wrote On the Good of Marriage against Jovinian, who equated virginity with marriage, and clarifies his statements on carnal pleasure and on Abraham.
- Retractations 2.25Augustine of Hippo · 426-427 · Augustine describes the three books of his reply to the Donatist bishop Petilian.
- Retractations 2.26Augustine of Hippo · 426-427 · Augustine describes his four books against the Donatist grammarian Cresconius, the fourth built on the case of the Maximianists.
- Retractations 2.27Augustine of Hippo · 426-427 · Augustine describes his lost book of proofs against the Donatists, posted on a basilica wall, and corrects the date of Felix's acquittal and his use of Jude 19 and 1 Cor 2:14.
- Retractations 2.28Augustine of Hippo · 426-427 · Augustine corrects his lost book Against a Certain Donatist: the tares are not only heresies outside the church but also wicked people within it, as Cyprian said.
- Retractations 2.29Augustine of Hippo · 426-427 · Augustine notes a short, lost tract warning the Donatists by the case of the Maximianists.
- Retractations 2.33Augustine of Hippo · 426-427 · Augustine explains how the Pelagian controversy led him to write On the Merits and Remission of Sins, on infant baptism and original sin, and why he at first spared Pelagius by name.
- Retractations 2.34Augustine of Hippo · 426-427 · Reviewing On the One Baptism against Petilian, Augustine corrects the order of events in Constantine's hearings of Felix and Caecilianus.
- Retractations 2.35Augustine of Hippo · 426-427 · Augustine notes a longer, lost work arguing against the Donatists from the case of the Maximianists.
- Retractations 2.36Augustine of Hippo · 426-427 · Augustine describes his work On the Grace of the New Testament, in which he answered five questions while arguing against the Pelagians.
- Retractations 2.39Augustine of Hippo · 426-427 · Augustine describes his summary of the three-day Conference of Carthage with the Donatists.
- Retractations 2.40Augustine of Hippo · 426-427 · Augustine describes his book to the Donatists after the conference, and a shorter synodal letter of the council of Zerta.
- Retractations 2.42Augustine of Hippo · 426-427 · Augustine describes On Nature and Grace, his reply to Pelagius's On Nature, and corrects his attribution of certain sayings to the martyr-bishop Xystus rather than to the philosopher Sextus.
- Retractations 2.44Augustine of Hippo · 426-427 · Augustine notes his reply to Orosius on the Priscillianists and Origen's rejected opinions.
- Retractations 2.46Augustine of Hippo · 426-427 · Augustine notes a lost book to the Donatist bishop Emeritus after the conference of 411.
- Retractations 2.47Augustine of Hippo · 426-427 · Augustine explains that he wrote On the Proceedings of Pelagius to show that the synod of Diospolis acquitted Pelagius only because he condemned the dogmas charged against him.
- Retractations 2.48Augustine of Hippo · 426-427 · Augustine notes his book defending the use of imperial laws to correct the Donatists.
- Retractations 2.49Augustine of Hippo · 426-427 · Augustine notes his book On the Presence of God, to Dardanus.
- Retractations 2.50Augustine of Hippo · 426-427 · Augustine notes his two books On the Grace of Christ and On Original Sin, written after the condemnation of Pelagianism by Popes Innocent and Zosimus.
- Retractations 2.51Augustine of Hippo · 426-427 · Augustine describes the proceedings of his meeting with the Donatist Emeritus at Caesarea in Mauretania, where Emeritus made no reply.
- Retractations 2.52Augustine of Hippo · 426-427 · Augustine notes his point-by-point reply to an anonymous Arian sermon.
- Retractations 2.53Augustine of Hippo · 426-427 · Augustine explains that he wrote On Marriage and Concupiscence to defend the goodness of marriage against the Pelagian charge that teaching original sin condemns marriage.
- Retractations 2.58Augustine of Hippo · 426-427 · Augustine describes his two books against an anonymous Marcionite-type tract that denied that the God of the Law and Prophets is the true God.
- Retractations 2.59Augustine of Hippo · 426-427 · Augustine describes his two books against Gaudentius, the Donatist bishop of Thamugadi, who threatened to burn himself and his people in his church rather than submit.
- Retractations 2.60Augustine of Hippo · 426-427 · Augustine explains that he wrote Against Lying to forbid Catholics from pretending to be Priscillianists in order to expose them.
- Retractations 2.61Augustine of Hippo · 426-427 · Augustine notes his four books Against Two Letters of the Pelagians, addressed to Pope Boniface.
- Retractations 2.62Augustine of Hippo · 426-427 · Augustine describes his six books Against Julian, which answer Julian's charge of Manichaeism with patristic testimony, and corrects a name he gave from faulty memory.
- The Conferences 1.14John Cassian · ca. 426–429 · Each person will share hereafter in the kingdom he serves now; Moses shows from Scripture and reason that souls after death remain conscious and live more fully, and rejects a heretical punctuation of Luke 23:43.
- The Conferences 1.20John Cassian · ca. 426–429 · Like skilled money-changers, monks must test every thought and teaching for its true metal, its lawful stamp, and its weight, since the devil disguises harmful projects, even pious ones, as good.
- The Conferences 7.32John Cassian · ca. 426–429 · Demons have as many pursuits as men: tricksters, night visitors, violent killers, spirits of vanity, inspirers of heresy such as that of Arius and Eunomius, and others signified by the beasts named in Scripture.
- The Conferences 8.24John Cassian · ca. 426–429 · God's original creation was perfect and the natural law sufficed; the written law came when it was corrupted, and the Gospel's higher demands could only follow the law, which answers heretics who accuse the God of the Old Testament of changing his mind.
- The Conferences 10.1John Cassian · ca. 426–429 · Cassian introduces an episode about a doctrinal error concerning the image of God in Genesis, as a blemish in his account that nevertheless instructs the simple.
- The Conferences 10.2John Cassian · ca. 426–429 · Theophilus of Alexandria’s Easter letter condemned the Anthropomorphites, who pictured God in human form; most Egyptian monks rejected it, and in Scetis only Paphnutius let it be read.
- The Conferences 10.3John Cassian · ca. 426–429 · The venerable Sarapion, persuaded by the deacon Photinus that God’s image is spiritual and not bodily, accepted the catholic faith but wept in prayer that his God had been taken from him; Cassian and Germanus return to Isaac.
- The Conferences 10.4John Cassian · ca. 426–429 · Cassian and Germanus ask Isaac why Sarapion fell into his error and how they themselves can attain the prayer he described.
- The Conferences 10.5John Cassian · ca. 426–429 · Isaac traces Sarapion’s error to the habits of paganism, which worshiped gods in human shape; the Anthropomorphites misread Genesis 1:26, whereas pure prayer admits no image, word, or form at all.
- The Conferences 13.16John Cassian · ca. 426–429 · Chaeremon rejects the view that grace is given according to merit and all depends on free will; grace often exceeds human faith, as in the healings of the official’s son, the paralytic, the man at the pool, and the lame man at the temple.
- The Conferences 14.11John Cassian · ca. 426–429 · Scripture’s meaning deepens as one grows: the command against sexual immorality applies literally to the carnal, and spiritually to idolatry and pagan superstition, to Judaizing observance, to heresy, and finally to any wandering thought away from God.
- The Conferences 15.3John Cassian · ca. 426–429 · Macarius, founder of the settlement at Scetis, challenged a Eunomian heretic to raise a dead man; when the heretic fled, Macarius raised an ancient corpse before the people, acting only from love and necessity, as Elijah did.
- The Conferences 22.11John Cassian · ca. 426–429 · Christ came in the likeness of sinful flesh, with real flesh but without sin; his hunger, thirst, sleep, and anguish showed the likeness of sin, while his knowledge, gifts, and power showed he had none.
- The Conferences 24.15John Cassian · ca. 426–429 · Abraham explains that all vices have one source but take different names according to which of the soul’s three parts, rational, irascible, or concupiscible, is corrupted, as one humor causes different diseases in different members.
- Chapter 1Prosper of Aquitaine · ca. 426-428 · The Pelagian error at root is that grace is given according to human merits; Pelagians now profess grace only in a diluted sense.
- Chapter 2Prosper of Aquitaine · ca. 426-428 · The Pelagians reduce grace to outward teaching and exhortation and so make it a reward of merit, which is no grace.
- Chapter 3Prosper of Aquitaine · ca. 426-428 · Pelagianism was condemned by East, Rome and Africa and refuted by Augustine, whom some in Gaul now secretly accuse of denying free choice and teaching fatalism.
- Chapter 4Prosper of Aquitaine · ca. 426-428 · The critics fear open debate against Augustine's writings; Prosper hopes God's grace will yet win them, though their virtues are misused when credited to nature or prior merit.
- On the Predestination of the Saints 1Augustine of Hippo · ca. 428/429 · Augustine writes again at the request of Prosper and Hilary for brothers in Gaul who agree with the church on original sin and prevenient grace but are still in the dark about the predestination of the saints.
- On the Predestination of the Saints 2Augustine of Hippo · ca. 428/429 · Against those who hold that the beginning of faith is ours and only its increase God's, Augustine argues that faith from its beginning is God's gift, since we cannot even think anything of ourselves.
- On the Predestination of the Saints 13Augustine of Hippo · ca. 428/429 · The theory that infants are baptized or not according to foreseen future repentance would undo original sin; even the Pelagians did not say it, since future merits that will never exist are no merits.
- On the Predestination of the Saints 18Augustine of Hippo · ca. 428/429 · Eph 1:3–11 shows that God chose us in Christ before the foundation of the world not because he foresaw that we would be holy, but so that we might be holy, according to the good pleasure of his will.
- On the Predestination of the Saints 19Augustine of Hippo · ca. 428/429 · Against the brothers' view that God foreknew only the beginning of faith, Augustine argues from Eph 1 and Paul's thanksgivings for the faith of the Ephesians and Thessalonians that the beginning of faith is God's work.
- Instructions 1.5Eucherius of Lyon · ca. 428-434 · Paul rebaptized John's disciples because they were not baptized in the name of the Trinity; heretics baptized in that name receive only the laying on of hands.
- On the Gift of Perseverance 2Augustine of Hippo · ca. 428/429 · Perseverance, like suffering for Christ, is God's gift; it is asked for in prayer, as Cyprian's exposition of the Lord's Prayer (“Hallowed be your name”, “Your kingdom come”) shows, and Cyprian refuted the Pelagians in advance.
- On the Gift of Perseverance 5Augustine of Hippo · ca. 428/429 · Only the petition for forgiveness does not ask for perseverance, yet Cyprian's exposition of it refutes the Pelagian claim of sinlessness; “Lead us not into temptation” asks for perseverance.
- On the Gift of Perseverance 11Augustine of Hippo · ca. 428/429 · God helps infants he chose and not some adults who would have believed; mercy and judgment are both unsearchable but just; the case of infants is a valid example for adults; Augustine explains that in On Free Choice he left questions open against the Manichaeans, quoting his Retractations.
- On the Gift of Perseverance 12Augustine of Hippo · ca. 428/429 · Grace is given by God's good pleasure, not by merit, as infants show: whether one infant is baptized and another not is neither fate nor chance nor parents' negligence but God's hidden judgment; Augustine answers the use of his early On Free Choice against him.
- On the Gift of Perseverance 16Augustine of Hippo · ca. 428/429 · Truth may sometimes be withheld from the incapable, but predestination must be preached where its denial leads the capable into error; grace anticipates the will and therefore faith, obedience, and love.
- On the Gift of Perseverance 20Augustine of Hippo · ca. 428/429 · Predestination must be preached to those with ears to hear, like godliness, chastity, and love; Augustine's earlier writings, To Simplician and the Confessions (“Give what you command”), already taught grace and the gift of faith before Pelagianism arose.
- On the Gift of Perseverance 21Augustine of Hippo · ca. 428/429 · Both the beginning of faith and perseverance must be confessed as God's gifts, or the Pelagian conclusion follows; Augustine points to his earlier writings (To Simplician, letters to Paulinus and Sixtus, On Rebuke and Grace), admits he has grown in understanding, and concludes that to dispute predestination is mere contentiousness.
- On the Gift of Perseverance 24Augustine of Hippo · ca. 428/429 · Augustine concludes that both the beginning of faith and perseverance are God's gifts, urges prayer rather than dispute, and presents Christ, whose humanity was united to the Word without prior merit, as the supreme example of predestination; he invites correction.
- Commonitorium 3Marius Mercator · 429-431 · Marius Mercator traces the denial of original sin from Theodore of Mopsuestia through Rufinus the Syrian to Pelagius, Caelestius, and Julian of Eclanum, whom Augustine refuted.
- Commonitorium 4Marius Mercator · 429-431 · Marius explains that he has gathered his notes on Julian's books at Pientius's request, and answers Julian's 'making new' with Scripture's language of renewal and regeneration, which includes infants.
- Commonitorium 5Marius Mercator · 429-431 · Marius distinguishes original from natural sin against Julian, and answers Julian's claim that reason must judge Scripture by pointing to the virgin birth and the incarnation.
- Commonitorium 7Marius Mercator · 429-431 · Answering a coarse jibe of Julian, Marius attacks his obscene language and his character, contrasting him with his parents, Bishop Memor and Juliana.
- Commonitorium 8Marius Mercator · 429-431 · Against Julian's defence of sexual desire as God-given, Marius holds that desire in Adam and Eve served procreation but has since been vitiated, so that offspring need Christ.
- Commonitorium 9Marius Mercator · 429-431 · Marius argues that Julian's view, that only death and not sin passes to Adam's descendants, makes God unjust, especially toward infants, who die though sinless on Julian's view.
- Commonitorium 10Marius Mercator · 429-431 · Julian's claim that only death passed to all contradicts his defence of Caelestius and makes him a traducian himself; his distinction of two deaths repeats the condemned theses of Pelagius and Caelestius.
- Commonitorium 11Marius Mercator · 429-431 · Marius quotes Julian's earlier letter to Pope Zosimus, in which he condemned the Pelagian theses on Adam's death, original sin, and infants, and shows that Julian meant them in a sense of his own.
- Commonitorium 12Marius Mercator · 429-431 · Marius turns Julian's own argument that sin, not being a substance, cannot be transmitted against his claim that death, also not a substance, passes to Adam's imitators.
- Commonitorium 14Marius Mercator · 429-431 · Marius argues that Julian's denial of original sin empties infant baptism of meaning, since every title of Christ (Saviour, Redeemer, Reconciler, Regenerator, Life) presupposes sin; he defends the twofold death from Adam with 1 Corinthians 15 and closes with Augustine's authority.
- Mercator 36Marius Mercator · Greek original 429; Latin version after 431 · Mercator's memorandum to the church of Constantinople and the emperor recounts the condemnations of Caelestius and Pelagius at Carthage, Rome and in Palestine, quotes Pelagius's commentary on Romans and his letter to Livania, and calls on Julian to condemn them.
- Lines 1–30Prosper of Aquitaine · ca. 429-432 · Prosper's preface states the poem's theme, the origin of a holy will and of faith, and the poem opens with a prayer and with Pelagius's teaching that Adam was created mortal and passed on no guilt.
- Lines 31–60Prosper of Aquitaine · ca. 429-432 · Prosper sets out the Pelagian teaching on nature, law, grace, and baptism, and then tells how the Fathers, led by Rome, condemned it.
- Lines 61–90Prosper of Aquitaine · ca. 429-432 · Prosper recounts the condemnation of Pelagianism in the East (Pelagius's recantation in Palestine), by Jerome, by Atticus of Constantinople, at Ephesus, in Sicily, and in Africa.
- Lines 91–120Prosper of Aquitaine · ca. 429-432 · Prosper praises the African councils against Pelagianism, led by Aurelius of Carthage, and above all Augustine, through whom grace answered the heresy everywhere.
- Lines 121–150Prosper of Aquitaine · ca. 429-432 · Through Augustine's books God answered the Pelagians, but now new opponents arise within the church who place the power to do good in natural free will, and Prosper asks how they differ from the Pelagians.
- Lines 151–180Prosper of Aquitaine · ca. 429-432 · Prosper accuses his opponents of secretly cherishing Pelagian views, and imagines the Pelagian exiles offering to accept original sin and infant baptism provided free choice be left unimpaired.
- Lines 181–210Prosper of Aquitaine · ca. 429-432 · The Pelagians' speech ends with a plea for admission, and Prosper weighs how his opponents would answer, since admitting them would violate the decrees of the Fathers and the emperors, yet refusing them while tolerating the same views at home would be unjust.
- Lines 211–240Prosper of Aquitaine · ca. 429-432 · The imagined Pelagians complain that they are excluded while others teach the same views freely, and Prosper turns to examine what Pelagius taught and what was condemned.
- Lines 241–270Prosper of Aquitaine · ca. 429-432 · Prosper lists the Pelagian propositions condemned by councils, including the one Pelagius himself disowned in Palestine (grace given according to fitness), and begins to state his opponents' view that grace calls all but each responds by his own choice.
- Lines 271–300Prosper of Aquitaine · ca. 429-432 · Prosper finishes stating his opponents' view of grace and free will, then asks how they can say grace passes over no one, when the gospel has not yet reached all lands.
- Lines 301–330Prosper of Aquitaine · ca. 429-432 · Prosper argues that his opponents' account of the unreached nations agrees with the Pelagian view that grace is given according to merit, and asks why, if God wills all to be saved, not all are saved.
- Lines 481–510Prosper of Aquitaine · ca. 429-432 · Prosper charges that his opponents, by making grace no more than law and teaching and by denying that Adam's fall wounded the soul, adopt the condemned Pelagian dogma, and he ironically invites them to draw its consequences.
- Lines 511–540Prosper of Aquitaine · ca. 429-432 · Prosper ironically lays out the Pelagian conclusions his opponents' premises imply, including that infants need no inner cleansing, and calls on them instead to confess that fallen nature is wounded and can rise only by Christ's grace.
- Lines 541–570Prosper of Aquitaine · ca. 429-432 · Prosper says his opponents belong with the Pelagians, then states that all fell in Adam, as Paul teaches, and that grace, not a judge of merits, alone leads to itself; he quotes his opponents' objection that this abolishes reward and punishment.
- Lines 781–810Prosper of Aquitaine · ca. 429-432 · Prosper says his opponents reject Pelagianism in words while keeping its core; Pelagius at least showed his poison openly, while they confess original sin and infant baptism but deny that the soul was wounded.
- On the Incarnation of the Lord, against Nestorius 0.3John Cassian · ca. 430–431 · Leo asks him to fight a new heresy, pictured as a dragon, and Cassian obeys.
- On the Incarnation of the Lord, against Nestorius 1.1John Cassian · ca. 430–431 · Heresies are like the hydra whose heads grew back, and Cassian prays that the Spirit’s fiery sword will destroy the new heresy as Hercules burned out the hydra.
- On the Incarnation of the Lord, against Nestorius 1.2John Cassian · ca. 430–431 · Cassian lists earlier heresies, from Ebion to Apollinaris, and a recent one from Gaul that taught that Christ was born a mere man and earned his Godhead, a forerunner of the present heresy.
- On the Incarnation of the Lord, against Nestorius 1.3John Cassian · ca. 430–431 · That heresy, rooted in Pelagianism, held that Christ was a mere man who lived sinlessly, so that anyone could, and that he came as an example rather than a redeemer; Nestorius, Cassian says, shares this view and so protects the Pelagians.
- On the Incarnation of the Lord, against Nestorius 1.4John Cassian · ca. 430–431 · Leporius, a Pelagian-influenced monk in Gaul, was corrected, confessed his error in Africa, and sent letters of retraction to the cities of Gaul.
- On the Incarnation of the Lord, against Nestorius 1.5John Cassian · ca. 430–431 · Cassian quotes Leporius’ retraction: Christ is one person, one and the same God and man, the two substances neither divided into two Christs nor blended into one.
- On the Incarnation of the Lord, against Nestorius 1.6John Cassian · ca. 430–431 · Leporius’ confession was approved by the bishops of Africa and Gaul; universal consent should suffice to condemn the heresy, but Cassian will argue in order to heal rather than merely condemn.
- On the Incarnation of the Lord, against Nestorius 2.1John Cassian · ca. 430–431 · Though the condemnation of earlier heretics suffices, Cassian will set out the new heresy’s claims and refute them with the sword of the Spirit.
- On the Incarnation of the Lord, against Nestorius 2.2John Cassian · ca. 430–431 · Against Nestorius’ refusal of the title Theotokos, Cassian argues from Luke 2:11 and 1:35 that the one born of Mary is Lord, Savior and Son of God, and that his conception required the coming of the whole Trinity.
- On the Incarnation of the Lord, against Nestorius 2.3John Cassian · ca. 430–431 · Cassian proves from Isa 7:14, Isa 9:6 and Mal 3:8 that the one born of the virgin and crucified is God.
- On the Incarnation of the Lord, against Nestorius 2.4John Cassian · ca. 430–431 · From Titus 2:11–13 Cassian argues that the names God, Savior, Jesus and Christ all name one and the same God, born of Mary.
- On the Incarnation of the Lord, against Nestorius 2.5John Cassian · ca. 430–431 · Since saving grace can only come from God, and grace came through Christ, Christ is God and Mary is Mother of God; Paul’s blessing “the grace of our Lord Jesus Christ” would be absurd if Christ were a mere man.
- On the Incarnation of the Lord, against Nestorius 2.6John Cassian · ca. 430–431 · Even granting Nestorius’ claim that grace was given to Christ later, Cassian presses him: Gabriel’s words show that the one born of Mary was Son of God from his conception, and so God, the giver of grace.
- On the Incarnation of the Lord, against Nestorius 3.5John Cassian · ca. 430–431 · By adding “who raised him from the dead” Paul confesses Christ’s true body against Marcion as well as his Godhead against Ebion; Paul himself saw the risen Lord at his conversion.
- On the Incarnation of the Lord, against Nestorius 3.6John Cassian · ca. 430–431 · Paul’s vision on the Damascus road, where the voice of Jesus came with the blinding majesty of God, shows that Jesus and God cannot be separated; the heretic, unlike Paul, would hesitate and deliberate.
- On the Incarnation of the Lord, against Nestorius 3.9John Cassian · ca. 430–431 · Paul’s preaching offended Jews and Gentiles only because he proclaimed the crucified man as God; Nestorius’ teaching, offending no one, would never make him a martyr.
- On the Incarnation of the Lord, against Nestorius 3.10John Cassian · ca. 430–431 · Christ crucified is the power and wisdom of God and, according to 1 Cor 2:6–9, the Lord of majesty; to deny that God was crucified is to side with those who crucified him.
- On the Incarnation of the Lord, against Nestorius 3.14John Cassian · ca. 430–431 · Christ’s promise to build the church on Peter’s confession shows that whoever rejects that faith is outside the church and bound in heaven.
- On the Incarnation of the Lord, against Nestorius 3.15John Cassian · ca. 430–431 · Thomas, touching the risen Lord’s body, confessed “My Lord and my God”, without any of Nestorius’ distinctions between the man and the God dwelling in him.
- On the Incarnation of the Lord, against Nestorius 4.2John Cassian · ca. 430–431 · “God sent his Son” shows the Son existed before Mary; so Mary bore one older than herself, her own Creator, against Nestorius’ argument; God must be believed about himself.
- On the Incarnation of the Lord, against Nestorius 5.1John Cassian · ca. 430–431 · The new heresy revives the Pelagian claim that Christ was a mere man; its argument that no one bears one older than herself ignores that the birth was God’s work, not Mary’s.
- On the Incarnation of the Lord, against Nestorius 5.2John Cassian · ca. 430–431 · Nestorius’ calling Christ a God-receiving image, honored for the God within him, repeats the Pelagian view; his comparison of Christ to an imperial statue goes even further.
- On the Incarnation of the Lord, against Nestorius 5.3John Cassian · ca. 430–431 · If Christ is only a receiver of God, he differs in nothing from the prophets and saints in whom God dwells; this makes the Creator equal to his creatures.
- On the Incarnation of the Lord, against Nestorius 5.4John Cassian · ca. 430–431 · Christ differs from the saints as the dweller from the dwelling: they are sons by adoption, he Son by nature, eternally begotten, in whom the whole fullness of the Godhead dwells from the beginning and who himself dwells in the saints.
- On the Incarnation of the Lord, against Nestorius 5.6John Cassian · ca. 430–431 · 1 John 1:1–2 matches Isaiah: the Word of life who was from the beginning was seen and handled, so that Christ is one and the same, God and man, “yesterday and today and forever.”
- On the Incarnation of the Lord, against Nestorius 5.7John Cassian · ca. 430–431 · Col 1:12–20 speaks of one subject who is image of the invisible God and Creator and also firstborn from the dead who made peace by the blood of his cross; the apostle joins them so that no one should divide Christ into two persons.
- On the Incarnation of the Lord, against Nestorius 5.9John Cassian · ca. 430–431 · Scripture says Jesus led Israel out of Egypt, Christ was tempted in the desert, and the fathers were saved by his grace; so Christ, in unity with God, was God before his birth, and one who calls him a mere man falls under a curse either way.
- On the Incarnation of the Lord, against Nestorius 5.10John Cassian · ca. 430–431 · John’s warning that whoever “dissolves Jesus” is of antichrist applies to anyone who divides him, whether Manichaeans who deny his manhood or Ebion and Nestorius who deny his Godhead; the catholic faith confesses him both God and man.
- On the Incarnation of the Lord, against Nestorius 5.14John Cassian · ca. 430–431 · If God dwelt in Christ as in a statue or instrument, as he did in the prophets, the saints would not have longed for his coming; but in Christ dwells the whole fullness of the Godhead, from which they received a portion.
- On the Incarnation of the Lord, against Nestorius 6.5John Cassian · ca. 430–431 · Even heretics appeal to the creed of their upbringing; Nestorius, born, taught and baptized in catholic Antioch, has no such excuse and should hold the faith of his own baptism.
- On the Incarnation of the Lord, against Nestorius 6.6John Cassian · ca. 430–431 · The creed of Antioch brought Nestorius to baptism, the Eucharist and the episcopate; it confesses Christ as only-begotten, firstborn of all creation, born of the Father before the ages and not made, which leaves no room for his statue and instrument comparisons.
- On the Incarnation of the Lord, against Nestorius 6.7John Cassian · ca. 430–431 · Having confessed in the creed that Christ is true God of true God, consubstantial with the Father and Creator, Nestorius cannot now call him a mere man, statue or instrument; he has grown worse with age and office.
- On the Incarnation of the Lord, against Nestorius 6.9John Cassian · ca. 430–431 · Nestorius once confessed in the creed that God was born, suffered and rose; now he says that to speak of God the Word buried wounds the ear and that God cannot be born a second time.
- On the Incarnation of the Lord, against Nestorius 6.10John Cassian · ca. 430–431 · As a former catholic now an apostate, Nestorius condemns his own baptismal confession; Cassian denounces his holding the altar and chair while denying the God whose bishop he is.
- On the Incarnation of the Lord, against Nestorius 6.11John Cassian · ca. 430–431 · Even if Nestorius was baptized as an infant, he served as deacon and presbyter under the creed without objecting; he wanted both heresy and catholic honors.
- On the Incarnation of the Lord, against Nestorius 6.12John Cassian · ca. 430–431 · Nestorius finds God born and suffering a wound to his ears, as the cross was folly and offense to Gentiles and Jews; his guilt is greater, since he denies after faith and as a bishop.
- On the Incarnation of the Lord, against Nestorius 6.13John Cassian · ca. 430–431 · Against Nestorius’ claim that offspring must be of one substance with the mother, Cassian answers that the one Christ is consubstantial with the Father in Godhead and with his mother in the flesh.
- On the Incarnation of the Lord, against Nestorius 6.14John Cassian · ca. 430–431 · If the one born of Mary is not the one born of God, there are two Christs, as in the Pelagian view; Nestorius goes further than the Pelagians, who at least confessed Christ God after the passion.
- On the Incarnation of the Lord, against Nestorius 6.15John Cassian · ca. 430–431 · Since the creed confesses Jesus Christ as Son of God, Nestorius must either deny the creed or confess that the Christ born of Mary is the same Son of God; otherwise he makes two Christs.
- On the Incarnation of the Lord, against Nestorius 6.16John Cassian · ca. 430–431 · One conceived of the Holy Spirit cannot be a mere man; if he is other than the eternal Son, Nestorius makes two Sons to be worshiped and adds a fourth person to the Trinity.
- On the Incarnation of the Lord, against Nestorius 6.17John Cassian · ca. 430–431 · Denying Christ’s Godhead overthrows the whole creed: the Father, the birth, passion, resurrection, ascension and judgment all stand or fall together.
- On the Incarnation of the Lord, against Nestorius 6.18John Cassian · ca. 430–431 · Cassian calls Nestorius to repentance, to return to the sacraments and full creed of his baptism, confessing one Christ of twofold birth and one majesty.
- On the Incarnation of the Lord, against Nestorius 6.20John Cassian · ca. 430–431 · Cassian clarifies that the man born of Mary did not pre-exist; rather God, who always was, became flesh in the virgin’s womb; otherwise the incarnation would be no different from God’s dwelling in the prophets.
- On the Incarnation of the Lord, against Nestorius 7.1John Cassian · ca. 430–431 · Opening the last book, Cassian prays to Christ for strength to crush the serpent of heresy and to purify the minds it has infected, so that all may confess him true man and always true God.
- On the Incarnation of the Lord, against Nestorius 7.2John Cassian · ca. 430–431 · Cassian answers Nestorius’ argument that no one bears one older than herself: that law binds creatures, not their Creator, for whom nothing is impossible.
- On the Incarnation of the Lord, against Nestorius 7.3John Cassian · ca. 430–431 · Against the claim that offspring must share the mother’s substance, Cassian cites the quails, the manna, the multiplied loaves, the water made wine and the blind man healed with mud: God produces unlike from unlike.
- On the Incarnation of the Lord, against Nestorius 7.4John Cassian · ca. 430–431 · If God’s birth from Mary is judged by human impossibilities, so must his crucifixion, his blood, his death and his presence in heaven be; Scripture affirms all these of God.
- On the Incarnation of the Lord, against Nestorius 7.5John Cassian · ca. 430–431 · Even in nature unlike comes from unlike, in the ancient lore of bees born from flowers, locusts appearing suddenly and basilisks hatched from ibis eggs; how much more can God be born as he wills.
- On the Incarnation of the Lord, against Nestorius 7.6John Cassian · ca. 430–431 · Cassian quotes a treatise in which Nestorius likens God restoring his image to an emperor restoring his statue and compares Christ’s seedless birth to Adam’s; behind the pious words he makes Christ no more than a new Adam.
- On the Incarnation of the Lord, against Nestorius 7.7John Cassian · ca. 430–431 · Nestorius cites 1 Cor 15:21 but ignores Paul’s many statements of Christ’s Godhead; Paul calls Christ man while confessing the same man as God, the Lord of majesty who was crucified.
- On the Incarnation of the Lord, against Nestorius 7.8John Cassian · ca. 430–431 · Nestorius’ proposal to honor the God-receiving form together with God, as a statue or image of the hidden God, separates Christ from God under the guise of honoring him.
- On the Incarnation of the Lord, against Nestorius 7.9John Cassian · ca. 430–431 · Christ is not the image of a hidden God: his birth was announced by star, Magi and angels, and even Jacob, wrestling with a man, recognized God in human form.
- On the Incarnation of the Lord, against Nestorius 7.12John Cassian · ca. 430–431 · Though the devil knew Jesus’ lowly human birth, he still thought he might be the Son of God; Nestorius, denying it outright, outdoes the devil in faithlessness.
- On the Incarnation of the Lord, against Nestorius 7.14John Cassian · ca. 430–431 · Nestorius quotes Heb 7:3, “without mother, without genealogy,” to deny that God had a mother, but omits “without father”; the verse rather describes Christ’s twofold birth, without mother as God and without father as man.
- On the Incarnation of the Lord, against Nestorius 7.16John Cassian · ca. 430–431 · Nestorius quoted Heb 7:3 selectively, as the devil quoted Ps 91 to Christ while omitting the verse about trampling the serpent.
- On the Incarnation of the Lord, against Nestorius 7.17John Cassian · ca. 430–431 · Nestorius says the Spirit created, justified, empowered, consecrated and raised Christ, as if he had nothing of his own; Cassian answers that Wisdom built her own house, the Spirit cooperating, since the works of the Trinity are inseparable.
- On the Incarnation of the Lord, against Nestorius 7.18John Cassian · ca. 430–431 · 1 Tim 3:16 speaks of the mystery of godliness being justified in the Spirit, not of Christ lacking righteousness; he is our righteousness and justifies all in his name.
- On the Incarnation of the Lord, against Nestorius 7.19John Cassian · ca. 430–431 · The apostles cast out demons and healed in Christ’s name, never their own; Christ healed and raised by his own word and authority, so his power was his own, not lent by the Spirit.
- On the Incarnation of the Lord, against Nestorius 7.21John Cassian · ca. 430–431 · The Spirit’s descent at the baptism pointed out Christ’s dignity without making the Spirit greater; the three persons share equal honor; Nestorius’ view echoes the Pelagian claim that Christ became Christ at his baptism.
- On the Incarnation of the Lord, against Nestorius 7.22John Cassian · ca. 430–431 · Nestorius distorts Acts 1:2, which, read as a hyperbaton, means that Christ chose the apostles through the Spirit; Christ ascended by his own power, being always in heaven.
- On the Incarnation of the Lord, against Nestorius 7.23John Cassian · ca. 430–431 · Christ did not receive glory as a gift: Ps 24 calls him the King of glory entering heaven, and he speaks of coming in his own glory, which he shares with the Father and the Spirit.
- On the Incarnation of the Lord, against Nestorius 7.30John Cassian · ca. 430–431 · John Chrysostom, whose successor Nestorius was as bishop of Constantinople, confessed that the virgin’s womb bore God; Nestorius, who accuses his predecessors Gregory, Nectarius and John of error, is refuted by them.
- On the Incarnation of the Lord, against Nestorius 7.31John Cassian · ca. 430–431 · Cassian, ordained by John Chrysostom, urges the people of Constantinople to separate from Nestorius and follow their former bishops, and closes with a prayer that the humility of the incarnation may increase love for God.
- Celestine, ACO I.2, letter 1.1Celestine I, bishop of Rome · 430-432 · Celestine rejoices at Cyril's letter, which supplies a remedy for the errors preached at Constantinople.
- Celestine, ACO I.2, letter 1.4Celestine I, bishop of Rome · 430-432 · Nestorius, a lover of novelty, has poisoned his people with questions that Scripture says to avoid.
- Celestine, ACO I.2, letter 1.6Celestine I, bishop of Rome · 430-432 · Christ taught us to seek the one lost sheep; how much more must the church try to recall a shepherd who has become a wolf.
- Celestine, ACO I.2, letter 1.7Celestine I, bishop of Rome · 430-432 · Nestorius may be pardoned if he corrects himself; if he persists he must be cut off, and those he excommunicated remain in communion.
- Celestine, ACO I.2, letter 1.8Celestine I, bishop of Rome · 430-432 · Celestine commissions Cyril, in the name of the Roman see, to give Nestorius ten days to recant in writing, or else to depose him.
- Celestine, ACO I.2, letter 2.1Celestine I, bishop of Rome · 430-432 · Celestine recalls that the Pelagians had been condemned by East and West, and that Atticus and Sisinnius kept the faith at Constantinople.
- Celestine, ACO I.2, letter 2.3Celestine I, bishop of Rome · 430-432 · Cyril's report and Nestorius's own letters, now translated, show open blasphemy; Nestorius's books evade, but his letters declare his position.
- Celestine, ACO I.2, letter 2.5Celestine I, bishop of Rome · 430-432 · Celestine rebukes Nestorius as a wolf in the fold, warns him of the account he must give for his talent, and declares that nothing may be added to or taken from the apostolic faith.
- Celestine, ACO I.2, letter 2.8Celestine I, bishop of Rome · 430-432 · Celestine prepares to cut off the wound: Nestorius's letters show that he has taken from the apostolic faith words that carry the hope of salvation.
- Celestine, ACO I.2, letter 2.9Celestine I, bishop of Rome · 430-432 · After three admonitions, Nestorius is cut off from the Christian college unless he corrects himself; instead of feeding the flock he poisons it.
- Celestine, ACO I.2, letter 2.10Celestine I, bishop of Rome · 430-432 · Nestorius tears the flock he should protect; Christ's voice gathers one flock, his scatters it.
- Celestine, ACO I.2, letter 2.11Celestine I, bishop of Rome · 430-432 · Paul's warning about wolves arising from within fits Nestorius, who is now accused when he should be teaching.
- Celestine, ACO I.2, letter 2.12Celestine I, bishop of Rome · 430-432 · Because Nestorius attacks the source of all hope, Celestine will not spare him; no human tie may be preferred to Christ.
- Celestine, ACO I.2, letter 2.15Celestine I, bishop of Rome · 430-432 · Heretics like Paul of Samosata have always been cast out; the condemned Pelagian bishops found shelter with Nestorius because his teaching makes them look innocent.
- Celestine, ACO I.2, letter 2.16Celestine I, bishop of Rome · 430-432 · Although Nestorius professes original sin, he shelters the condemned Pelagians; he should attend to his own case first.
- Celestine, ACO I.2, letter 2.17Celestine I, bishop of Rome · 430-432 · Celestine approves Cyril's faith and demands that Nestorius agree with him and recall all whom he excluded.
- Celestine, ACO I.2, letter 2.18Celestine I, bishop of Rome · 430-432 · Celestine's sentence: Nestorius must condemn his teaching in writing within ten days of notice or be excommunicated; Cyril is to act for Rome.
- Celestine, ACO I.2, letter 5.2Celestine I, bishop of Rome · 430-432 · Nestorius's writings and Cyril's report show that he preaches abominable things about the virgin birth and divides the human and divine natures in Christ.
- Celestine, ACO I.2, letter 5.3Celestine I, bishop of Rome · 430-432 · Celestine refuses to listen to such false prophets; the text breaks off here.
- Celestine, ACO I.2, letter 6.1Celestine I, bishop of Rome · 430-432 · Hidden error among a few is less grievous than error from a bishop's chair.
- Celestine, ACO I.2, letter 6.2Celestine I, bishop of Rome · 430-432 · Error preached by a bishop in the imperial capital is far graver than error outside the church, like a wolf in the shepherd's place.
- Celestine, ACO I.2, letter 6.3Celestine I, bishop of Rome · 430-432 · Nestorius's teaching against the virgin birth is attested by the faithful, by his books, and by his signed letters.
- Celestine, ACO I.2, letter 6.4Celestine I, bishop of Rome · 430-432 · Celestine separates Nestorius and his followers from communion until he recants, and declares that those Nestorius excommunicated remain in communion.
- Celestine, ACO I.2, letter 6.5Celestine I, bishop of Rome · 430-432 · Celestine asks the Eastern bishops to defend their flocks and informs them of the ten-day sentence on Nestorius.
- Celestine, ACO I.2, letter 9.1Celestine I, bishop of Rome · 430-432 · Celestine thanks the emperor for defending the faith and asks him to allow no room for novelty at the council.
- Celestine, ACO I.2, letter 10.1Celestine I, bishop of Rome · 430-432 · Answering Cyril, Celestine says that God wills the repentance of sinners, so Nestorius may still be received if he corrects himself.
- Celestine, ACO I.2, letter 10.3Celestine I, bishop of Rome · 430-432 · Celestine is present at the council in spirit; he desires Nestorius's salvation but, if he persists, the earlier sentence stands.
- Celestine, ACO I.2, letter 23.1Celestine I, bishop of Rome · 430-432 · Celestine thanks the emperor for the victory of the faith at Ephesus, won by devotion rather than arms, and compares him to Abraham, David, and Elijah.
- Celestine, ACO I.2, letter 23.3Celestine I, bishop of Rome · 430-432 · Celestine asks the emperor to support Bishop Maximian, keep Nestorius from all fellowship, and protect the Asian estates that Proba left for the clergy and the poor.
- Celestine, ACO I.2, letter 24.2Celestine I, bishop of Rome · 430-432 · Celestine urges Maximian to follow John Chrysostom, Atticus, and Sisinnius, to gather the scattered, and to resist the Pelagian error.
- Celestine, ACO I.2, letter 25.1Celestine I, bishop of Rome · 430-432 · The church rejoices that her scattered children are gathered again; only the son of perdition, Nestorius, is lost, and Christ has conquered in the faithful.
- Celestine, ACO I.2, letter 25.2Celestine I, bishop of Rome · 430-432 · No one may put God's coming to save on trial; Nestorius, like the enemy who sowed darnel, sowed error, but the people's patience and simple faith bore fruit.
- Celestine, ACO I.2, letter 25.4Celestine I, bishop of Rome · 430-432 · Nestorius, like Judas, has lost his office to another; but Judas repented, while Nestorius glories in his impiety.
- Celestine, ACO I.2, letter 25.5Celestine I, bishop of Rome · 430-432 · The people of Constantinople resisted Nestorius's arrows; Christ the shepherd protected them, and they refused the poisoned food he offered.
- Celestine, ACO I.2, letter 25.7Celestine I, bishop of Rome · 430-432 · Cyril, like a faithful servant, rebuked and tried to correct Nestorius, and has multiplied his talent; Nestorius, worse than Eli, has not spared even himself.
- Celestine, ACO I.2, letter 25.9Celestine I, bishop of Rome · 430-432 · Rome offered Nestorius healing as well as the knife, following Christ's order of admonition; he refused and so cut himself off.
- Celestine, ACO I.2, letter 25.10Celestine I, bishop of Rome · 430-432 · Nestorius demanded a council and then refused to attend it, hiding like Adam; at Ephesus truth prevailed over falsehood.
- Celestine, ACO I.2, letter 25.11Celestine I, bishop of Rome · 430-432 · By hiding from the council Nestorius imitated Adam, but no one can hide from God, who is everywhere present, as the psalm says.
- Celestine, ACO I.2, letter 25.12Celestine I, bishop of Rome · 430-432 · The council, led by the Spirit, cut off the quarrelsome man; the church, the Lord's vineyard, was kept, and the proud have no place in God's house.
- Celestine, ACO I.2, letter 25.13Celestine I, bishop of Rome · 430-432 · The penitent thief on the cross confessed the Lord and found paradise; a bishop has lost what a thief found.
- Celestine, ACO I.2, letter 25.14Celestine I, bishop of Rome · 430-432 · The thief in his torment knew Christ, whom the bishop in his honour did not; true wisdom begins with the fear of the Lord.
- Celestine, ACO I.2, letter 25.15Celestine I, bishop of Rome · 430-432 · Pagans praised Nestorius, and the Pelagians supported him; Scripture foretells the end of such allies.
- Celestine, ACO I.2, letter 26.0Celestine I, bishop of Rome · 430-432 · Celestine rejoices with the council at the victory over Nestorius, won by faith alone.
- Celestine, ACO I.2, letter 26.4Celestine I, bishop of Rome · 430-432 · Celestine warns that Nestorius, returned to Antioch, is still dangerous there and urges the council to have him removed far away.
- Celestine, ACO I.2, letter 26.5Celestine I, bishop of Rome · 430-432 · Celestine asks the council to enlist the emperors, to help Antioch, to condemn Nestorius and his named associates while allowing others to return, and to summon John of Antioch.
- Cyril, Twelve Anathemas, Anathema IAnonymous · 430–433 · First anathema: Emmanuel is truly God, and Mary is therefore Theotokos.
- Cyril, Twelve Anathemas, Anathema IIAnonymous · 430–433 · Second anathema: the Word is united to flesh according to hypostasis and is one Christ, God and man.
- Cyril, Twelve Anathemas, Anathema IIIAnonymous · 430–433 · Third anathema: Christ's hypostases may not be divided after the union or joined only by dignity or power.
- Cyril, Twelve Anathemas, Anathema IVAnonymous · 430–433 · Fourth anathema: the sayings about Christ in Scripture may not be divided between two persons.
- Cyril, Twelve Anathemas, Anathema VAnonymous · 430–433 · Fifth anathema: Christ is not a God-bearing man but truly God, the one Son by nature.
- Cyril, Twelve Anathemas, Anathema VIAnonymous · 430–433 · Sixth anathema: the Word is not the God or Master of Christ; Christ himself is God and man.
- Cyril, Twelve Anathemas, Anathema VIIAnonymous · 430–433 · Seventh anathema: Jesus was not a man moved by the Word and clothed with a glory not his own.
- Cyril, Twelve Anathemas, Anathema VIIIAnonymous · 430–433 · Eighth anathema: Emmanuel receives one worship and one doxology, not a man worshipped alongside the Word.
- Cyril, Twelve Anathemas, Anathema IXAnonymous · 430–433 · Ninth anathema: the Spirit by whom Christ worked miracles is his own, not a foreign power lent to him.
- Cyril, Twelve Anathemas, Anathema XAnonymous · 430–433 · Tenth anathema: the Word incarnate himself is our high priest, and he offered himself for us alone, not for himself.
- Cyril, Twelve Anathemas, Anathema XIAnonymous · 430–433 · Eleventh anathema: the Lord's flesh is life-giving because it is the Word's own flesh.
- Cyril, Twelve Anathemas, Anathema XIIAnonymous · 430–433 · Twelfth anathema: the Word of God suffered, was crucified, and died in the flesh, and is the firstborn from the dead.
- Formula of Reunion (433), with Cyril's introductionAnonymous · 430–433 · The Formula of Reunion of 433: Christ is perfect God and perfect man, of one substance with the Father and with us; the two natures are united without confusion, so Mary is Theotokos.
- Oration 1.4Proclus of Constantinople · ca. 430-446 · Christ is not a man deified but God made man: as Creator he has no mother, as man no father, so that Hebrews' “without father, without mother” fits him alone.
- Oration 1.8Proclus of Constantinople · ca. 430-446 · The Redeemer is neither a mere man, against the Jews, nor God without a body, against the Manichees; to divide Christ into two would make the Trinity a quaternity, and the Psalms name the one who appeared as God and Lord.
- Oration 2.1Proclus of Constantinople · ca. 430-446 · Proclus praises the healing power of psalmody and David's witness to the Trinity, and turns Psalm 104's “How magnified are your works” against Arius, Eunomius, Macedonius, and Nestorius.
- Oration 15.1Proclus of Constantinople · ca. 430-446 · John the Theologian alone spoke of the eternal birth of the Word; the five phrases of John 1:1–3, like David's five stones, defend the church against Greeks, Jews, Manichees, and heretics and confess the consubstantial Trinity.
- Oration 15.6Proclus of Constantinople · ca. 430-446 · The one John saw is the eternal Word, consubstantial Son, who came down without leaving the Father's throne, was born of the Virgin, and took a beginning as man; the sermon ends by calling down defeat on all enemies of the church.
- Oration 16.1Proclus of Constantinople · ca. 430-446 · At Pentecost the Spirit made fearful fishermen bold, as Peter's change shows; against those who deny the Spirit's Godhead, Proclus argues from the third hour, the fire, the sound from heaven, and Paul's use of Isaiah 6 that the Spirit is Lord and God.
- Oration 18.2Proclus of Constantinople · ca. 430-446 · Nothing equals the grace of the apostles, who touched the incarnate Word and won the world from idols and error; to Paul, beset by rulers, Jews, and Greeks, Christ said, “My grace is sufficient for you.”
- Oration 19.3Proclus of Constantinople · ca. 430-446 · The apostles served the incarnate Word and won the world from error, idols, and heresy; Christ called them the light of the world, whose day runs from the virgin birth and baptism to the cross, the tomb, and the resurrection.
- Lines 1–14Prosper of Aquitaine · ca. 430-435 · Prosper rebukes an unnamed critic of Augustine's books, warning him that by defending the power of the free will he arms the defeated Pelagians and is himself a wolf attacking the shepherd.
- Lines 15–25Prosper of Aquitaine · ca. 430-435 · A second epigram against the same critic: whether fed by Pelagius or by Julian of Eclanum, the snake cannot stop Augustine, who treads on asps and basilisks.
- Homily at EphesusAcacius of Melitene · 431 · Preaching to the Council of Ephesus (431), Acacius likens the council to the disciples in the storm, confesses one Christ who is both God and man, explains Isa 9:6 of the incarnate Word, and defends the title Theotokos against Nestorius.
- Letters 1Capreolus of Carthage · 431-433 · Capreolus of Carthage excuses the African bishops' absence from the Council of Ephesus (431), caused by the Vandal invasion, and urges the council to hold to the ancient faith; Cyril and the bishops approve the letter.
- Letters 2Capreolus of Carthage · 431-433 · Capreolus answers Vitalis and Constantius against the Nestorian heresy: the Son of God and son of man are one inseparable person, as many Scriptures show, so that God was born, suffered and descended to the dead in the man he took.
- Canon 1Anonymous · 431 · A metropolitan who joins the rival assembly or holds Celestius's views is excommunicated, powerless over his bishops, and liable to deposition by orthodox bishops.
- Canon 2Anonymous · 431 · Bishops who joined or returned to the rival assembly after the deposition of Nestorius are deposed.
- Canon 4Anonymous · 431 · Clergy who hold the views of Nestorius or Celestius are deposed.
- Canon 7Anonymous · 431 · No creed other than that of Nicaea may be composed or offered to converts, and those who hold the Nestorian exposition produced by Charisius are deposed or anathematized.
- PrefaceEutherius of Tyana · ca. 431-440 · In a preface addressed to Eustathius, the author laments the violence used by the party in power against those of the true faith and introduces his point-by-point reply.
- Part 1Eutherius of Tyana · ca. 431-440 · The author argues that truth is not decided by numbers, citing the twelve apostles, Stephen, Phinehas, Noah, and Lot.
- Part 2Eutherius of Tyana · ca. 431-440 · The author defends the study of Scripture against those who would forbid it, and then, in a new chapter, argues that 'the Word became flesh' means union with flesh, not change into flesh, so that two natures must be confessed.
- Part 7Eutherius of Tyana · ca. 431-440 · The author ridicules the formula 'God the Word suffered impassibly', arguing that it makes Christ's passion, endurance, and death a mere appearance and voids the new testament.
- Part 8Eutherius of Tyana · ca. 431-440 · The author rejects the formula 'God suffered as he willed', arguing that will cannot overturn nature and that Scripture nowhere says the impassible God suffered by his will.
- Part 9Eutherius of Tyana · ca. 431-440 · The author rejects the demand to accept scriptural words without examining their meaning, citing Paul's call to trained discernment and comparing such hearers to animals that do not chew the cud.
- Part 10Eutherius of Tyana · ca. 431-440 · The author rejects the formula 'God the Word suffered in the flesh' as unscriptural, insisting that Scripture and Nicaea say 'Christ suffered', a name that signifies both natures.
- Part 11Eutherius of Tyana · ca. 431-440 · The author answers the argument that the Jews' guilt requires that God was killed, insisting that the Godhead is impassible and that the insult to the united manhood reaches God, so that the Jews are still culpable.
- Part 12Eutherius of Tyana · ca. 431-440 · The author turns back the charge that those who deny that God was crucified are Jews, arguing that calling the Godhead passible is worse than Judaism, close to Manichaeism, and bolder than the devil.
- Part 13Eutherius of Tyana · ca. 431-440 · The author rejects the argument that the angels' eating at Abraham's table shows that Christ's Godhead could eat without flesh, arguing that the angels only appeared to eat, while Christ truly ate in his flesh.
- Part 14Eutherius of Tyana · ca. 431-440 · The author argues that each of Christ's miracles is great only if his flesh is real, and, in a new chapter, that denying that Christ took our nature empties the promises, the fulfilment of the law, and our hope of resurrection.
- Part 17Eutherius of Tyana · ca. 431-440 · The author rejects the claim that the two natures are no longer distinct after the ascension, citing Christ's return in the same form, his intercession, Paul's 'by a man', and the marks of the nails.
- Letter to John of AntiochEutherius of Tyana · ca. 431-433 · Eutherius warns against communion with Cyril unless he retracts his Twelve Chapters, refutes the anathemas one by one, and reports the embassy of Paul of Emesa to Egypt.
- Letter to Sixtus III (with Helladius of Tarsus)Eutherius of Tyana · ca. 431-433 · Eutherius and Helladius appeal to Pope Sixtus III against Cyril's Twelve Chapters, the condemnation of Nestorius at Ephesus, and John of Antioch's reconciliation with Cyril.
- Mercator 15Marius Mercator · after 431 (ca. 431-450) · Mercator introduces his Latin translation of Theodore of Mopsuestia's creed, warning that Theodore misled Nestorius and that Julian of Eclanum, who sought Theodore's support, was later condemned by him.
- Mercator 18Marius Mercator · after 431 (ca. 431-450) · Mercator compares Nestorius with Paul of Samosata: Nestorius confesses the eternal Word but, by Mercator's account, calls only the one born of Mary Son, joined to the Word by merit, and so was justly condemned.
- Mercator 19Marius Mercator · after 431 (ca. 431-450) · Mercator prefaces his literal Latin translation of Nestorius's sermons, defending its plain style as faithful to the Greek.
- Mercator 17Marius Mercator · after 431 (ca. 431-450) · Mercator anathematizes the creed he ascribes to Theodore, arguing from Scripture and from the union of soul and body that Christ is one Son and one person, the Word made flesh, not a man joined to the Word by grace.
- Lines 1–23Prosper of Aquitaine · ca. 431-435 · In an epitaph the Pelagian heresy speaks of the Nestorian heresy as both its offspring and its mother, says both were condemned and lie in one tomb because they made salvation and even Christ's divinity a reward of merit, and warns the reader.
- PrefaceProsper of Aquitaine · ca. 431-432 · Prosper introduces his answers to a Gallic list of objections drawn from Augustine's writings.
- Objection and reply 13Prosper of Aquitaine · ca. 431-432 · All are created by God, though not all are saved; God brings good even from the wicked, as from the cross, persecution and heresy, so that the faithful give thanks for grace.
- Chapter 2Theodotus of Ancyra · 431 · Christ, one and the same, shows himself both God and man; by the union the sufferings of his flesh are truly God's, as Paul's “Lord of glory” and Peter's “Author of life” show.
- Chapter 5Theodotus of Ancyra · 431 · Denying that Mary bore God undoes God's saving condescension; Christ's warning against being ashamed of him and Paul's “I am not ashamed of the gospel” concern God who suffered in the flesh.
- Chapter 7Theodotus of Ancyra · 431 · Those who divide Christ into two abolish the economy: only a real union explains Paul's self-emptying, the crucified Lord of glory, and the one who descended and ascended.
- Chapter 8Theodotus of Ancyra · 431 · Theodotus quotes the Nicene Creed of the 318 Fathers as a rule of faith that speaks of one Son and is to be believed, not argued over.
- Chapter 9Theodotus of Ancyra · 431 · The Nicene Fathers, facing Arius as the church now faces Nestorius, began the creed with the one Father so that the Son too would be confessed as one.
- Chapter 10Theodotus of Ancyra · 431 · Theodotus rejects the claim that “Son” and “Christ” are one name for two realities, and introduces Nestorius's reply to Cyril, which quotes the Nicene Creed.
- Chapter 11Theodotus of Ancyra · 431 · Theodotus accuses Nestorius of omitting the word “one” from the creed's article on the Son so as to make room for two subjects, one Son by nature and another by grace.
- Chapter 12Theodotus of Ancyra · 431 · Against Nestorius's claim that “Jesus” names only the human nature, Theodotus argues that the creed gives “Jesus”, “Christ”, and “Son of God” to one and the same subject.
- Chapter 13Theodotus of Ancyra · 431 · Against Nestorius's contempt for the infant and circumcised Jesus, Theodotus argues that by the union the Word himself, impassible, is the crucified Lord of glory and the one Lord through whom all things were made.
- Chapter 15Theodotus of Ancyra · 431 · The creed calls the Jesus whom Peter confessed the consubstantial Son, not an adopted son; its words “came down … made flesh … became man … suffered” express a real union in which God suffered without a passible nature.
- Chapter 17Theodotus of Ancyra · 431 · God's suffering, like the virgin birth, is a wonder to be believed; “passible” describes a nature able to suffer, so God, who suffered by union with the flesh, is not thereby passible.
- Chapter 18Theodotus of Ancyra · 431 · The creed says the impassible Word came down, was made flesh, became man and suffered; as one virgin giving birth does not make virgins child-bearers, so God's suffering once in the flesh does not make him passible.
- Chapter 20Theodotus of Ancyra · 431 · Theodotus charges that Nestorius, quoting Philippians 2 in his letter to Cyril, left out “he emptied himself” because those words show God himself entering human life.
- Chapter 21Theodotus of Ancyra · 431 · By quoting “obedient to death” Nestorius convicts himself, since the one in God's form is the one who died; the creed teaches that God the Word suffered in his flesh, and comes as our kinsman to judge the living and the dead.
- Chapter 22Theodotus of Ancyra · 431 · The birth from the Virgin was the beginning not of the Son's Godhead but of his manhood; the Nicene anathemas exclude both Arius and those who make Christ a mere man.
- Chapter 23Theodotus of Ancyra · 431 · The creed's anathema on calling the Son changeable shows that the incarnation is a wonder of God, not a change; Zechariah's punishment for demanding proof teaches us to receive God's wonders in faith.
- Section 5Theodotus of Ancyra · 431 · Those who reject the title Theotokos deny the power of the faith: the God who fashioned Eve without disgrace also fashioned the Virgin, and dwelling in her was no outrage to him.
- Section 6Theodotus of Ancyra · 431 · Whoever accepts that God formed Eve must accept the incarnation from a Virgin; as fire purifies iron and water poured on the head soaks the whole body, the Spirit wholly sanctified Mary before she received the Word.
- Section 7Theodotus of Ancyra · 431 · Returning to the feast, the preacher sees in the Virgin, Simeon, and Anna the firstfruits of both sexes meeting the Redeemer, and reads Isaac's blessing of Jacob as a riddle of the children of God who worship the Son.
- Section 8Theodotus of Ancyra · 431 · We are made sons by grace, not equal to Christ; the saying that the least in the kingdom is greater than the Baptist compares the Baptist with other prophets and with John the Evangelist, not with Christ.
- Theodotus, ACO I.1.2, homily 71.1Theodotus of Ancyra · 431 · As a physician amputates a diseased limb to save the body, the church's priesthood cuts off persistent error, as God's commission to Jeremiah shows.
- Theodotus, ACO I.1.2, homily 71.2Theodotus of Ancyra · 431 · Theodotus answers one who denies that God suffered: the nature is impassible, but denying the suffering denies the economy of salvation.
- Theodotus, ACO I.1.2, homily 71.4Theodotus of Ancyra · 431 · Paul's 'Christ Jesus' names the one born of the virgin; one who divides Christ into slave and master makes the single name empty. The Son, equal with God by nature, could humble himself without loss.
- Theodotus, ACO I.1.2, homily 72.3Theodotus of Ancyra · 431 · The virgin's remaining a virgin shows that the one born is God; God appeared as man so that we might approach our judge as a kinsman.
- Theodotus, ACO I.1.2, homily 73.4Theodotus of Ancyra · 431 · To deny that God made human passions his own is to deny that the cross saved us, destroyed death, and nailed our sin to the wood.
- Theodotus, ACO I.1.2, homily 73.6Theodotus of Ancyra · 431 · Separating Christ's natures even in thought dissolves the union; Christ is the same yesterday, today, and forever; the manner of the union, like the Nile turned to blood, is known only to God.
- Theodotus, ACO I.1.2, homily 73.11Theodotus of Ancyra · 431 · 2 Cor 8:9 shows that the one who was rich and became poor is God the Word himself, not a separate man; so he also suffered the rest of human things.
- Theodotus, ACO I.1.2, homily 73.14Theodotus of Ancyra · 431 · Theodotus confesses one Christ, the same God and man, and warns that dividing him even in thought denies the economy of salvation.
- Homily 1, on the Nativity (Alexandria, 432)Paul of Emesa · Dec 432-433 · On Christmas at Alexandria, Paul proclaims Mary Theotokos and one Christ in two perfect natures, rejects “two sons”, and is acclaimed by the people as orthodox; he ends by inviting Cyril to preach.
- Chapter 1Prosper of Aquitaine · ca. 432-433 · Prosper complains that respected churchmen are attacking Augustine's defense of grace twenty years after the Pelagians were condemned, and invites them to state their improved doctrine.
- Chapter 2Prosper of Aquitaine · ca. 432-433 · Prosper introduces Cassian's Conference 13, praises its opening definition that every good thought begins from God, and shows that its ninth chapter contradicts it by letting some come to grace by their own free will.
- Chapter 3Prosper of Aquitaine · ca. 432-433 · Prosper argues that Cassian's middle position, granting grace to some and self-started good will to others, implies that grace is given according to merit and contradicts his own first definition.
- Chapter 4Prosper of Aquitaine · ca. 432-433 · Prosper rejects Cassian's claim that the desire for health comes from man and the cure from God, arguing that even the first desire to be healed is God's gift, and explains Rom 7:18 as the voice of one already under grace.
- Chapter 5Prosper of Aquitaine · ca. 432-433 · Prosper rejects Cassian's claim that both the Pelagians and Augustine's followers err, and shows that Innocent, the Eastern bishops, the African councils, and Zosimus all taught that good will begins from God's grace.
- Chapter 6Prosper of Aquitaine · ca. 432-433 · Prosper insists that the question of grace was settled against the Pelagians and that grace does not destroy free choice but makes the will good.
- Chapter 7Prosper of Aquitaine · ca. 432-433 · Prosper answers Cassian's examples of Paul and Matthew against Zacchaeus and the thief, arguing that God draws everyone who comes to Christ, by many different means.
- Chapter 8Prosper of Aquitaine · ca. 432-433 · Prosper answers Cassian's appeal to 'the rule of the church's faith' with a chain of biblical texts showing that faith and every good will are gifts of grace, which does not abolish the will but makes it good.
- Chapter 9Prosper of Aquitaine · ca. 432-433 · Prosper refutes Cassian's claims that grace meets a will already turning to good and that Adam kept the knowledge of good after the fall, arguing that all fell in Adam and lost their good freedom, which only the liberator restores.
- Chapter 10Prosper of Aquitaine · ca. 432-433 · Prosper answers Cassian's appeal to Rom 2:14 by arguing that Paul means gentiles renewed by grace, and that the natural wisdom of pagans serves earthly life but cannot justify.
- Chapter 11Prosper of Aquitaine · ca. 432-433 · Prosper charges that Cassian's warning not to refer all the saints' merits to God combines two condemned Pelagian theses: that grace is given according to merits and not for each single act.
- Chapter 12Prosper of Aquitaine · ca. 432-433 · Prosper rejects Cassian's argument that David's wish to build the temple was a good thought from man alone, arguing that every good will, though man's own, is inspired by God.
- Chapter 13Prosper of Aquitaine · ca. 432-433 · Prosper rejects Cassian's claim that seeds of the virtues remain naturally in every soul, arguing that the virtues were lost in Adam and that faith and love are gifts of God, and dismisses the appeal to the Shepherd of Hermas.
- Chapter 14Prosper of Aquitaine · ca. 432-433 · Prosper quotes Cassian on Job, who supposedly defeated the devil by his own strength, and sums up how Cassian's successive definitions have departed from his own catholic opening statement.
- Chapter 15Prosper of Aquitaine · ca. 432-433 · Prosper argues against Cassian that Job endured his sufferings by the help of God's Spirit, citing Job's own confession of his Redeemer, and links Cassian's view to the thesis condemned by the Council of Carthage.
- Chapter 16Prosper of Aquitaine · ca. 432-433 · Prosper rejects Cassian's claim that the centurion's faith would have earned no praise had it been God's gift, showing from Paul's thanksgivings that faith is both praised and given by God.
- Chapter 17Prosper of Aquitaine · ca. 432-433 · Prosper shows that Cassian, though disowning the thesis that grace is given according to merit, implies it by making the centurion's faith his own meritorious possession.
- Chapter 18Prosper of Aquitaine · ca. 432-433 · Prosper rejects Cassian's division of the faithful into those saved by grace and those merely helped after starting by their own will, and affirms that grace makes the will free for good in all.
- Chapter 19Prosper of Aquitaine · ca. 432-433 · Prosper sums up Cassian's twelve definitions on grace and free choice, accepting only the first as catholic and briefly refuting each of the others.
- Chapter 20Prosper of Aquitaine · ca. 432-433 · Prosper states as theses the doctrine he finds implied in Cassian's definitions: Adam's soul was not injured, the seeds of virtue remain, and part of the church is justified by free choice.
- Chapter 21Prosper of Aquitaine · ca. 432-433 · Prosper recalls the condemnations of Pelagianism by Innocent, Zosimus, Boniface, and Celestine, cites Celestine's letter praising Augustine, and urges Pope Xystus to drive out the hidden Pelagians.
- Chapter 22Prosper of Aquitaine · ca. 432-433 · Prosper concludes that Augustine's critics are to be borne patiently while still in communion, and prays that God may hold the first place in all our thoughts and acts.
- Letter 1, chapter 3Sixtus III, bishop of Rome · 432–440 · Sixtus reaffirms Celestine’s judgment against Nestorius and turns to the requests of Cyril.
- Letter 1, chapter 4Sixtus III, bishop of Rome · 432–440 · Sixtus agrees with Cyril that, Nestorius being deposed, his followers who return to the right faith are to be received.
- Letter 2, chapter 3Sixtus III, bishop of Rome · 432–440 · John of Antioch and the other supporters of Nestorius are to be received if they reject what Ephesus rejected; if not, they condemn themselves with Nestorius.
- Letter 3, chapter 1Sixtus III, bishop of Rome · 432–440 · Sixtus rejoices that the church’s body is whole again after the reunion of Antioch with Alexandria, Nestorius alone being cut off.
- Letter 3, chapter 4Sixtus III, bishop of Rome · 432–440 · Sixtus says that John of Antioch never really followed Nestorius but only suspended judgment, and has now returned.
- Letter 3, chapter 5Sixtus III, bishop of Rome · 432–440 · Sixtus rejoices that the bishops of the East have returned like the lost sheep, while Nestorius, the barren branch, is condemned, and welcomes John of Antioch as a catholic.
- Letter 4, chapter 2Sixtus III, bishop of Rome · 432–440 · Sixtus says that Nestorius, now an exile, reaps thorns; he was warned and condemned late, and now all should rejoice.
- Letter 4, chapter 4Sixtus III, bishop of Rome · 432–440 · Sixtus compares Nestorius to the fallen Lucifer of Isaiah 14, since he made Christ a mere man and denied the incarnation, and calls for an end to controversy.
- Psalm 106Prosper of Aquitaine · after 432, before 455 · The four deliverances of Psalm 107 (106) are read as four temptations of the redeemed, ending in the church's unity against heretics and schismatics.
- Psalm 120Prosper of Aquitaine · after 432, before 455 · Psalm 121 (120) is read of the soul climbing toward God with the help of the saints, kept by God from pride, heresy, and schism, and brought safely through temptation.
- Psalm 134Prosper of Aquitaine · after 432, before 455 · Psalm 135 (134) is read as praise of God's goodness and sovereign election, with the defeated kings and idols of the nations interpreted of heresy, falsehood, and unbelief.
- Psalm 138Prosper of Aquitaine · after 432, before 455 · Psalm 139 (138) is read of Christ's humiliation and exaltation, the prodigal sinner hemmed in by God, the apostles strengthened after their fear, schismatics who leave the church, and perfect hatred of sin but not of sinners.
- Commonitory 2Vincent of Lérins · 434 · Vincent's rule: the faith is guarded by Scripture and by the church's tradition, holding what has been believed everywhere, always, and by all.
- Commonitory 3Vincent of Lérins · 434 · How to apply the rule when part of the church, or the whole, is infected by error, or when error appears in antiquity itself.
- Commonitory 4Vincent of Lérins · 434 · The examples of the Donatists and the Arians show the harm done by novelty and the safety of holding to the universal and ancient faith.
- Commonitory 6Vincent of Lérins · 434 · Pope Stephen's resistance to the rebaptism of heretics shows that the church keeps what was handed down and rejects novelty, even when its advocates were great men like Cyprian.
- Commonitory 7Vincent of Lérins · 434 · Heretics shelter under the obscure writings of ancient saints, like Ham exposing Noah; Paul's letters show how gravely changing the faith is condemned.
- Commonitory 8Vincent of Lérins · 434 · Paul's anathema on anyone, even an apostle or an angel, who preaches another gospel shows that the faith once handed down may not be changed.
- Commonitory 9Vincent of Lérins · 434 · Paul's ban on another gospel binds all churches and all ages, against which the Pelagians call for a new faith.
- Commonitory 10Vincent of Lérins · 434 · God permits eminent teachers to introduce novelties in order to test whether his people love him, as Deut 13 teaches.
- Commonitory 11Vincent of Lérins · 434 · Nestorius, Photinus, and Apollinaris illustrate how gifted and admired teachers became a test for the church.
- Commonitory 12Vincent of Lérins · 434 · Vincent summarizes the errors of Photinus on the Trinity, of Apollinaris on Christ's soul and flesh, and of Nestorius on two persons in Christ.
- Commonitory 16Vincent of Lérins · 434 · Vincent recapitulates, anathematizing Photinus, Apollinaris and Nestorius and blessing the church's faith in the Trinity and the one person of Christ.
- Commonitory 17Vincent of Lérins · 434 · Origen, with all his genius, learning, holiness and influence, became the greatest test of the church when he interpreted Scripture in new ways.
- Commonitory 18Vincent of Lérins · 434 · Tertullian, the foremost Latin writer, became a test of the church when he accepted Montanus's prophecies.
- Commonitory 19Vincent of Lérins · 434 · The examples show that God allows teachers to stray in order to test whether his people love him.
- Commonitory 20Vincent of Lérins · 434 · The true catholic prefers the ancient universal faith to any teacher; heresies come so that the approved may be made manifest, and the wavering should return to the church.
- Commonitory 21Vincent of Lérins · 434 · Vincent marvels at those who keep changing the faith, against the Scriptures that forbid moving the ancient landmarks and against Paul's charge to guard the deposit.
- Commonitory 22Vincent of Lérins · 434 · Vincent expounds 'guard the deposit': the faith is something received and to be handed on unchanged, though it may be explained more clearly.
- Commonitory 23Vincent of Lérins · 434 · There is real progress in the church's understanding of the faith, like the growth of a body or a seed, but never a change into something else; councils only define more clearly what was always believed.
- Commonitory 24Vincent of Lérins · 434 · Heresies are always novelties with a known founder, place and date, such as Pelagius, Caelestius, Arius, Sabellius, Novatian and Simon Magus; catholics keep what was handed down.
- Commonitory 25Vincent of Lérins · 434 · Heretics use Scripture constantly, as wolves in sheep's clothing, and are revealed by their new interpretations, as Paul says of false apostles disguised as true.
- Commonitory 26Vincent of Lérins · 434 · The devil quoted Scripture to tempt Christ, and heretics do the same, promising a special grace to their followers.
- Commonitory 27Vincent of Lérins · 434 · Catholics distinguish truth from error in Scripture by interpreting it according to the church's tradition: universality, antiquity, and consent.
- Commonitory 28Vincent of Lérins · 434 · The consent of the fathers is to be used chiefly on the rule of faith and against new heresies, holding what all or most taught and setting aside any one teacher's private opinion.
- Commonitory 29Vincent of Lérins · 434 · Vincent recapitulates his rule and recalls how the Council of Ephesus (431) condemned Nestorius by reading the agreeing opinions of the fathers.
- Commonitory 31Vincent of Lérins · 434 · At Ephesus Cyril and the bishops endorsed Capreolus's plea to keep the ancient faith and reject novelty, against Nestorius's claim to understand Scripture alone.
- Commonitory 32Vincent of Lérins · 434 · Vincent adds the judgments of the Roman bishops Sixtus III and Celestine I against any novelty that attacks the ancient faith.
- Commonitory 33Vincent of Lérins · 434 · Vincent concludes that to reject these decrees is to reject the council, the popes, the fathers, the church and Paul himself; catholics must hold fast the faith of the fathers.
- Tome to the Armenians 1Proclus of Constantinople · ca. 435-437 · Proclus says the report of new errors sown in Armenia has grieved him deeply, because they endanger the faith itself.
- Tome to the Armenians 17Proclus of Constantinople · ca. 435-437 · Christ and God the Word are one Son, not two; otherwise Christ would be a mere man, and the worship of heaven and the prophets would make no sense.
- Tome to the Armenians 18Proclus of Constantinople · ca. 435-437 · Those who mock Christ's human weaknesses deny his real human nature and so lose salvation; they must either deny the nature with the Manichees or accept the passions with it.
- Tome to the Armenians 20Proclus of Constantinople · ca. 435-437 · Proclus states the opponents' syllogism that, since the Trinity is impassible, the one crucified must be someone other than God the Word, and calls it a spider's web.
- Tome to the Armenians 27Proclus of Constantinople · ca. 435-437 · The one Son made the world, gave the law, and became flesh; Proclus condemns Arius, Eunomius, Macedonius, and the new teaching, which he says outdoes Judaism in blasphemy.
- Tome to the Armenians 33Proclus of Constantinople · ca. 435-437 · Proclus explains he wrote at the Armenians' request and urges them to keep the faith of Nicaea, of Basil and Gregory, against the new teachers.
- Epigram 66: De eodemProsper of Aquitaine · ca. 435-450 · The catholic faith confesses Christ as both true God and true man; Prosper's verse argues against those who deny the incarnation that without it there is no salvation, birth from the Virgin, or fulfillment of the promises to Abraham and David.
- Book 1, chapter 22Anonymous · ca. 440-450 · Those who explain election by the merits of the will cannot account for infants, some of whom are reborn and saved and others not, without falling into pagan fatalism or the Pelagian denial of original sin.
- Book 2, chapter 24Anonymous · ca. 440-450 · God does not ensure baptism for every dying infant, lest believers grow careless and the Pelagian view that grace follows merit be strengthened; that unbaptized infants perish shows that the saved are saved by grace and that all share Adam’s grave sin.
- On 1 Cor 7:7.36Theodoret of Cyrus · ca. 436-448 · Theodoret reads 1 Cor 7:36–38 of a father and his virgin daughter, defends marriage against heretics, and explains that a widow may marry again “only in the Lord”, that is, a fellow believer.
- On 1 Cor 7:7.40Theodoret of Cyrus · ca. 436-448 · Theodoret notes that Paul calls the widow who remains unmarried “more blessed”, so that one who remarries is also blessed, against the Novatians who called a second marriage sexual immorality; he then introduces 1 Cor 8.
- On 1 Tim 5.14Theodoret of Cyrus · ca. 436-448 · Theodoret notes that Paul wishes younger widows to remarry, against the Novatianists who reject second marriage, and that his rule was taught by experience.
- Psalm 15:8–11Theodoret of Cyrus · ca. 436-448 · Psalm 16:8–11, interpreted by Peter in Acts, foretells Christ's resurrection: as man he received immortality; the mention of his soul refutes Arius, Eunomius and Apollinaris.
- Psalm 57:5Theodoret of Cyrus · ca. 436-448 · Psalm 58:4–5: Saul, unmoved by David's appeals, is like the asp that stops its ears to the charmer; an added passage applies the verse to the Arian, Eunomian, and Macedonian heretics and their baptism and doxologies.
- Psalm 66:7Theodoret of Cyrus · ca. 436-448 · Psalm 67:6-7: the earth's fruit is the nations' piety toward God, who appeared on earth; Theodoret rebukes heretics who deny the Son is God from God.
- Psalm 67:17Theodoret of Cyrus · ca. 436-448 · Psalm 68:16: the mountain God chose is the church, where he dwells forever; the Jews and the heretical assemblies should not contend with it.
- Psalm 80:11Theodoret of Cyrus · ca. 436-448 · Psalm 81:10: echoing the first commandment, God forbids a new or foreign god, which Theodoret turns against Arius and Eunomius, who make the Son not consubstantial and not eternal.
- Psalm 80:16Theodoret of Cyrus · ca. 436-448 · Psalm 81:15: the Lord's enemies broke their Sinai promise and crucified Christ; their "time," meaning misfortune, will last forever.
- Psalm 118:85Theodoret of Cyrus · ca. 436-448 · Psalm 119:85: David rejected advice to kill his enemies; Christians must likewise reject pagan myths, Jewish unbelief, and heretical doctrines.
- Chapter 6Quodvultdeus of Carthage · ca. 437-450 · The Son is light from light with the Father, one light, against the Manichaeans and the Arians; if David and Sirach could not comprehend even the soul or the creation, no one can search out God’s Wisdom.
- Chapter 7Quodvultdeus of Carthage · ca. 437-450 · The Arian who cannot count the raindrops or his own hairs presumes to dispute about God’s Wisdom and calls the Son less, though even a wise man rejoices to leave a son like himself.
- Chapter 8Quodvultdeus of Carthage · ca. 437-450 · Christ’s words “The Father is greater than I” refer to his human nature, in which he was less even than the angels, while in the form of God he is equal to the Father.
- Chapter 18Quodvultdeus of Carthage · ca. 437-450 · The Jews’ malice served salvation, and their dispersion with the prophetic books witnesses to Christ against the pagans; then (chapter 19) the Holy Spirit is confessed equal to Father and Son against the Arians, who rebaptize.
- Chapter 20Quodvultdeus of Carthage · ca. 437-450 · True faith and salvation are found only in the Catholic Church; the heretic will rise to damnation, while (chapter 21) the faithful will enter a life of truth, peace, and joy without fear.
- Chapter 22Quodvultdeus of Carthage · ca. 437-450 · The way to eternal life is the whole Christ, head and body, Christ and the Catholic Church; the Arian church is a harlot posing as the bride, called to return, while the true mother patiently bears her persecution.
- Against Five Heresies 1Quodvultdeus of Carthage · ca. 437-450 · The preacher, paying a promised debt, sets out the five enemies of the faith: pagans, Jews, Manichaeans, Sabellians, and Arians, each with its objection.
- Against Five Heresies 4Quodvultdeus of Carthage · ca. 437-450 · Against the Jews (and the Sabellians and Arians) the preacher reads the angel-theophanies of Exodus 23, Genesis 19, Exodus 3, and Joshua 5 as appearances of the Son, and Isaiah’s words on God’s begetting and the word that goes out from his mouth.
- Against Five Heresies 5Quodvultdeus of Carthage · ca. 437-450 · Against the Manichaeans, who deny that the Son of God was born of a woman, the preacher cites the prophets and Paul and argues that the Creator of his mother could not be defiled by being born of her as a virgin.
- Against Five Heresies 6Quodvultdeus of Carthage · ca. 437-450 · The Arian who confesses the Creed but denies the Son’s eternity is asked how he can divide the inheritance of peace, like the false mother before Solomon; Scripture and the likeness of fire and its brightness show Father and Son distinct yet one, eternal God.
- Against Five Heresies 7Quodvultdeus of Carthage · ca. 437-450 · Against Sabellians and Arians the preacher argues from Isaiah 45, Christ’s prayer, and the Transfiguration that the Father and Son are two and equal, and protests against Arian rebaptism and bribery of Catholics.
- Sermon on the Barbarian Time 3Quodvultdeus of Carthage · ca. 437-450 · The good suffer with the wicked because none is perfectly good but God; their trials are a refining, while parents who love their children more than Christ and tolerate blasphemy and the shows share the blame.
- Sermon on the Barbarian Time 8Quodvultdeus of Carthage · ca. 437-450 · Through the narrow gate of Christ’s opened side the robber, the Jews, and the pagans enter, while the Arian heretic goes out; the faithful must not be rebaptized, and must help the captives and refugees of the invasion.
- On the Governance of God 4.61Salvian of Marseilles · ca. 439-451 · Barbarians are pagans or heretics; Romans are better in faith but worse in life.
- On the Governance of God 5.5Salvian of Marseilles · ca. 439-451 · Salvian turns to the heretical barbarians, who have the same Scriptures.
- On the Governance of God 5.6Salvian of Marseilles · ca. 439-451 · The heretics’ Scriptures are corrupted; only catholics have them whole.
- On the Governance of God 5.7Salvian of Marseilles · ca. 439-451 · Even where the barbarians’ Scripture is less corrupt, they follow corrupt tradition.
- On the Governance of God 5.8Salvian of Marseilles · ca. 439-451 · Illiterate barbarians follow their teachers’ doctrine as law.
- On the Governance of God 5.9Salvian of Marseilles · ca. 439-451 · The Arian barbarians are heretics unknowingly, sincerely believing they honor God.
- On the Governance of God 5.10Salvian of Marseilles · ca. 439-451 · The Arians err from love of God; their judgment is known only to God.
- On the Governance of God 5.11Salvian of Marseilles · ca. 439-451 · God is patient with ignorant heretics but chastises catholics who knowingly sin.
- On the Governance of God 5.13Salvian of Marseilles · ca. 439-451 · God chastises catholics to restrain their sin and bears with heretics to bring them to the true faith.
- On the Governance of God 5.14Salvian of Marseilles · ca. 439-451 · The heretical barbarians are Vandals and Goths; Roman heretics are worse, and Roman teaching made the barbarians heretics.
- On the Governance of God 7.38Salvian of Marseilles · ca. 439-451 · Goths and Vandals, though heretics, pray to God in danger and thank him for success.
- On the Governance of God 7.47Salvian of Marseilles · ca. 439-451 · Catholics despise the heretical barbarians but live in a heretical way.
- On the Governance of God 8.9Salvian of Marseilles · ca. 439-451 · Many Africans worshipped the goddess Caelestis.
- Church History 1.5Socrates Scholasticus · ca. 439-443 · Arius, a presbyter of Alexandria, suspecting his bishop Alexander of Sabellianism, argues that the begotten Son had a beginning and came from nothing.
- Church History 1.6Socrates Scholasticus · ca. 439-443 · Arianism spreads, supported by Eusebius of Nicomedia; Alexander deposes Arius and sends out a circular letter refuting his teaching; the Melitians join the Arians.
- Church History 1.7Socrates Scholasticus · ca. 439-443 · Constantine sends Hosius of Corduba with a letter urging Alexander and Arius to drop a futile question and be reconciled.
- Church History 1.8Socrates Scholasticus · ca. 439-443 · Constantine convenes the synod of Nicaea; Socrates quotes Eusebius on the assembly, the Nicene Creed, the five who objected to homoousios, and Eusebius of Caesarea’s letter to his church explaining his assent.
- Church History 1.9Socrates Scholasticus · ca. 439-443 · Socrates gives the synodal letter of Nicaea to the Alexandrians (on Arius, the Melitians, and Easter) and Constantine’s letters on Nicaea, against Arius, on Easter, on church building, on fifty copies of Scripture, and to Macarius on the church of the Holy Sepulchre.
- Church History 1.10Socrates Scholasticus · ca. 439-443 · At Nicaea the Novatianist bishop Acesius accepts the creed and the Easter date but defends refusing communion to those who sin gravely after baptism; Constantine tells him to climb to heaven alone.
- Church History 1.14Socrates Scholasticus · ca. 439-443 · Eusebius of Nicomedia and Theognis of Nicaea submit a statement accepting the Nicene faith, though not Arius’s condemnation, and are restored to their sees.
- Church History 1.22Socrates Scholasticus · ca. 439-443 · Socrates recounts the origins of Manichaeism through Scythianus, Terebinthus, and Cubricus (Mani), its teachings, and Mani’s execution by the Persian king, following the Acts of Archelaus.
- Church History 1.23Socrates Scholasticus · ca. 439-443 · Eusebius of Nicomedia and Theognis, restored, work against Athanasius and for Arius’s return; meanwhile bishops quarrel over homoousios, Eustathius of Antioch and Eusebius of Caesarea accusing each other.
- Church History 1.24Socrates Scholasticus · ca. 439-443 · A synod at Antioch deposes Eustathius, probably on other pretexts than Sabellianism; rioting follows, Eusebius of Caesarea declines the see, and Eusebius of Nicomedia works for Arius’s return.
- Church History 1.25Socrates Scholasticus · ca. 439-443 · Through an Arian presbyter commended by Constantia, Constantine is persuaded that Arius agrees with Nicaea and summons him to court; Arius and Euzoius come and are asked to submit their faith in writing.
- Church History 1.26Socrates Scholasticus · ca. 439-443 · Arius and Euzoius submit to Constantine a brief creed, without homoousios, and ask to be reunited with the church.
- Church History 1.27Socrates Scholasticus · ca. 439-443 · Arius is refused by Athanasius at Alexandria; Constantine threatens Athanasius; Eusebius’s party and the Melitians bring charges against him (linen tribute, treason, the broken chalice of Ischyras, the severed hand of Arsenius).
- Church History 1.33Socrates Scholasticus · ca. 439-443 · At Jerusalem the bishops dedicate the church and receive Arius; a letter of Constantine then summons them to Constantinople because Athanasius has appealed to him.
- Church History 1.36Socrates Scholasticus · ca. 439-443 · Marcellus of Ancyra, writing against the Arian sophist Asterius, is accused of holding with Paul of Samosata that Christ was a mere man, and is deposed at Constantinople.
- Church History 1.37Socrates Scholasticus · ca. 439-443 · Arius, summoned to Constantinople, is to be received into communion; bishop Alexander of Constantinople prays in the church of Irene that God decide between his faith and Arius’s.
- Church History 1.38Socrates Scholasticus · ca. 439-443 · Arius signs the Nicene definitions deceitfully and swears an oath, is ordered received into communion, but dies suddenly in a privy near the Forum of Constantine, which Constantine takes as God’s verdict.
- Church History 2.2Socrates Scholasticus · ca. 439-443 · After Constantine’s death the Arian presbyter wins over Constantius’s court, and Arianism spreads through the East; Athanasius returns to Alexandria with a letter of Constantine the Younger.
- Church History 2.10Socrates Scholasticus · ca. 439-443 · The Eusebians appoint Gregory to Alexandria and issue the creeds of the dedication synod of Antioch (341), professing not to follow Arius; Franks invade Gaul and earthquakes strike Antioch.
- Church History 2.18Socrates Scholasticus · ca. 439-443 · Eastern envoys present Constans with a new creed instead of explaining the depositions of Athanasius and Paul; Photinus of Sirmium teaches that the Son was a mere man.
- Church History 2.19Socrates Scholasticus · ca. 439-443 · Three years later the eastern bishops send to Italy the long creed (Ekthesis makrostichos, 344), with explanations condemning both Arian phrases and the teaching of Marcellus, Photinus, and the Sabellians.
- Church History 2.20Socrates Scholasticus · ca. 439-443 · The westerners reject the long creed; the synod of Sardica (343) meets, the easterners withdraw to Philippopolis, and the westerners confirm Nicaea and restore Athanasius, Paul, and Marcellus.
- Church History 2.27Socrates Scholasticus · ca. 439-443 · Macedonius, with imperial support, persecutes those who hold the homoousios in Constantinople and the East by expulsion, torture, and exile.
- Church History 2.29Socrates Scholasticus · ca. 439-443 · A synod at Sirmium (351) deposes Photinus for teaching like Sabellius and Paul of Samosata.
- Church History 2.30Socrates Scholasticus · ca. 439-443 · Socrates gives the first creed of Sirmium (351) with its anathemas, and a Latin formula that forbids the terms ousia, homoousios, and homoiousios and calls the Father greater; Photinus is defeated in debate by Basil of Ancyra.
- Church History 2.35Socrates Scholasticus · ca. 439-443 · Aetius of Antioch, an extreme Arian trained in Aristotelian dialectic, separates from the Arians and founds the party later called Eunomians.
- Church History 2.37Socrates Scholasticus · ca. 439-443 · The synod of Ariminum (359) rejects the dated creed of Sirmium (“like in all things”, banning “essence”), confirms Nicaea, and deposes Valens, Ursacius, and others; Socrates quotes Athanasius’s ridicule of the dated creed, the synod’s letter, and Constantius’s replies; Liberius is exiled and Felix installed; the Arians publish the creed at Nice in Thrace.
- Church History 2.38Socrates Scholasticus · ca. 439-443 · Macedonius of Constantinople persecutes the Nicene party and the Novatianists with torture and forced communion; the Novatianists move their church to Sycae; soldiers sent against Mantinium are killed; the moving of Constantine’s body causes a bloody riot.
- Church History 2.39Socrates Scholasticus · ca. 439-443 · The eastern synod, moved from Nicomedia after an earthquake, meets at Seleucia (359); it splits between Acacius’s party, which rejects Nicaea, and the majority, who accept all of Nicaea but the word homoousios and sign the creed of the Antioch dedication.
- Church History 2.40Socrates Scholasticus · ca. 439-443 · At Seleucia Acacius’s party presents a creed rejecting homoousios and homoiousios and confessing the Son “like” the Father; the majority depose Acacius, Eudoxius, and others, appoint Anianus to Antioch, and go to Constantinople to report to the emperor.
- Church History 2.41Socrates Scholasticus · ca. 439-443 · Acacius’s party at Constantinople (360) reissues the creed of Ariminum, adding that neither “essence” nor “hypostasis” be used of God; Socrates counts the creeds since Nicaea; Ulfilas of the Goths accepts it.
- Church History 2.43Socrates Scholasticus · ca. 439-443 · Eustathius of Sebastia, previously deposed, is later condemned at Gangra for forbidding marriage and separating married couples; Eudoxius becomes bishop of Constantinople and jests at the dedication of the Great Church.
- Church History 2.45Socrates Scholasticus · ca. 439-443 · Macedonius allies with the Seleucia majority, whose homoiousian party (Macedonians, Marathonians) denies the Spirit’s divinity; at Antioch the Anomoeans openly declare the Son unlike the Father and from nothing, defending “from God” by 1 Cor 11:12.
- Church History 2.46Socrates Scholasticus · ca. 439-443 · The two Apollinarii of Laodicea, excommunicated by bishop George, found the Apollinarian heresy, teaching that the Word took the place of the human mind in Christ.
- Church History 3.10Socrates Scholasticus · ca. 439-443 · Hilary of Poitiers defends the homoousios in Latin books; the Macedonians, through Sophronius, claim a middle way, “like in hypostasis”, between homoousios and Aetius’s “unlike”.
- Church History 3.25Socrates Scholasticus · ca. 439-443 · Jovian refuses the Macedonians’ petition and urges concord; Acacius’s party, with Meletius at Antioch (363), accepts the Nicene faith, explaining homoousios as “like in essence”; Themistius praises Jovian’s toleration.
- Church History 4.4Socrates Scholasticus · ca. 439-443 · The synod of Lampsacus confirms the creed of Antioch, condemns Ariminum and deposes Acacius and Eudoxius, strengthening the Macedonians.
- Church History 4.6Socrates Scholasticus · ca. 439-443 · Valens forces Eleusius of Cyzicus to accept the Arian creed; Eleusius repents, but his people keep him as bishop.
- Church History 4.7Socrates Scholasticus · ca. 439-443 · Eudoxius makes Eunomius bishop of Cyzicus; Socrates describes Eunomius's sophistry and quotes his claim that God knows his own essence no better than we do.
- Church History 4.12Socrates Scholasticus · ca. 439-443 · The Macedonians send envoys to Liberius of Rome, who receives them into communion after they sign the Nicene creed; their confession and Liberius's reply are quoted, and a planned synod at Tarsus is blocked by Eudoxius.
- Church History 4.25Socrates Scholasticus · ca. 439-443 · Didymus the Blind, learned despite blindness from childhood, defends the Nicene faith at Alexandria; Antony had told him to rejoice in the eyes that angels have.
- Church History 4.28Socrates Scholasticus · ca. 439-443 · Socrates explains the strict Novatian discipline on those who lapsed and its appeal in Phrygia and Paphlagonia, and tells how a Novatian synod at Pazus adopted the Jewish date for Easter.
- Church History 4.33Socrates Scholasticus · ca. 439-443 · After Valens helps Fritigern, many Goths accept Arian Christianity; Ulfilas translates the Scriptures into Gothic, and Athanaric's persecution makes martyrs of Arian Goths.
- Church History 4.36Socrates Scholasticus · ca. 439-443 · Queen Mavia ends her war on condition that the monk Moses be her people's bishop; Moses refuses ordination from the Arian Lucius and is ordained by exiled bishops.
- Church History 5.2Socrates Scholasticus · ca. 439-443 · Gratian recalls those exiled by Valens, grants freedom of worship except to Eunomians, Photinians and Manichees, and makes Theodosius emperor.
- Church History 5.4Socrates Scholasticus · ca. 439-443 · The Macedonians separate again from the Nicene party at a synod at Antioch, but most of their people leave them.
- Church History 5.7Socrates Scholasticus · ca. 439-443 · Gregory resigns at Constantinople; Theodosius orders the Arian Demophilus to accept Nicaea or leave the churches, and the Arians withdraw outside the city after forty years.
- Church History 5.8Socrates Scholasticus · ca. 439-443 · Theodosius convenes the synod of Constantinople (381): the Macedonians walk out, Nectarius is ordained bishop, Constantinople is given precedence after Rome, and the dioceses are assigned to leading bishops.
- Church History 5.10Socrates Scholasticus · ca. 439-443 · Theodosius holds a conference of all sects; on Sisinnius's advice he asks whether they accept the pre-Nicene teachers, and then, reading each creed, accepts only the Nicene one and favours the Novatians.
- Church History 5.13Socrates Scholasticus · ca. 439-443 · False rumours of Theodosius's defeat embolden the Arians of Constantinople, who burn the house of Nectarius.
- Church History 5.20Socrates Scholasticus · ca. 439-443 · Socrates notes that the dissenting sects divided among themselves, and that Theodosius persecuted none of them except by exiling Eunomius.
- Church History 5.21Socrates Scholasticus · ca. 439-443 · Agelius names Marcian and then Sisinnius as his successors; Sabbatius, a convert from Judaism, splits the Novatians over keeping Easter on the Jewish date, and a synod at Angarus declares the date a matter of indifference.
- Church History 5.22Socrates Scholasticus · ca. 439-443 · Socrates digresses on the diversity of church customs: the date of Easter, the Lenten fast, Saturday and Sunday assemblies, clerical continence, baptism, and other local usages, arguing that such things rest on custom, not apostolic law.
- Church History 5.23Socrates Scholasticus · ca. 439-443 · The Arians of Constantinople split over whether God was Father before the Son existed, into Dorotheans and Psathyrians, and are reunited only in 419.
- Church History 5.24Socrates Scholasticus · ca. 439-443 · The Eunomians split into Theophronians and Eutychians, who baptize into Christ's death rather than the Trinity; Socrates refers readers to Epiphanius's Ancoratus for the list of heresies.
- Church History 6.7Socrates Scholasticus · ca. 439-443 · The Anthropomorphite controversy: Theophilus, threatened by monks who believe God has human form, condemns Origen's books, then turns the monks against the Tall Brothers, whom he had come to hate.
- Church History 6.8Socrates Scholasticus · ca. 439-443 · John organizes Nicene night processions with hymns to counter the Arians' antiphonal songs, leading to a riot; Socrates traces antiphonal singing to a vision of Ignatius of Antioch.
- Church History 6.9Socrates Scholasticus · ca. 439-443 · The Tall Brothers and Isidore, expelled by Theophilus, come to Constantinople; John receives them without giving communion, but Theophilus, hearing otherwise, begins a campaign against Origen's books to bring John down.
- Church History 6.10Socrates Scholasticus · ca. 439-443 · Theophilus wins over Epiphanius, who condemns Origen's books at a Cypriot synod; Theophilus assembles bishops against Origen, and John's enemies at Constantinople prepare a synod against him.
- Church History 6.12Socrates Scholasticus · ca. 439-443 · Epiphanius comes to Constantinople with condemnations of Origen's books; Theotimus of Scythia refuses to sign, showing orthodox teaching in Origen's writings.
- Church History 6.13Socrates Scholasticus · ca. 439-443 · Socrates defends Origen: his critics Methodius, Eustathius, Apollinaris and Theophilus never accused him of error about the Trinity, and Athanasius cited him as a witness to Nicene faith.
- Church History 6.14Socrates Scholasticus · ca. 439-443 · John rebukes Epiphanius for uncanonical actions in Constantinople; Epiphanius leaves for Cyprus and dies at sea, and the two men's reported mutual predictions come true.
- Church History 6.17Socrates Scholasticus · ca. 439-443 · A riot between Constantinopolitans and Alexandrians over the trial of Heraclides drives Theophilus from the city; Theophilus is discredited for reading Origen again, and John makes Serapion bishop of Heraclea.
- Church History 6.22Socrates Scholasticus · ca. 439-443 · Anecdotes of the witty and learned Novatian bishop Sisinnius, including his white clothing, his retorts to Leontius of Ancyra and to John Chrysostom.
- Church History 7.3Socrates Scholasticus · ca. 439-443 · Theodosius of Synnada persecutes the Macedonians out of greed; their bishop Agapetus leads his people into the Nicene faith and takes over the see, which Atticus confirms.
- Church History 7.5Socrates Scholasticus · ca. 439-443 · Sabbatius splits from the Novatian bishop Sisinnius over the Jewish date of Easter, forges a Gospel curse in its support, and a panic at his vigil kills more than seventy people.
- Church History 7.6Socrates Scholasticus · ca. 439-443 · Under the Arian bishop Barbas the presbyters George, a Platonist, and Timothy, a follower of Origen, soften Arian teaching; Socrates, who knew Timothy, wonders that such men stayed Arian.
- Church History 7.7Socrates Scholasticus · ca. 439-443 · Cyril succeeds his uncle Theophilus at Alexandria after a contested election, extends the bishop's power, and despoils the Novatians.
- Church History 7.25Socrates Scholasticus · ca. 439-443 · Atticus restores John Chrysostom's name to the commemorations, sends alms beyond his see with a letter to Calliopius, renames places, defends the Novatians, and dies in 425.
- Church History 7.29Socrates Scholasticus · ca. 439-443 · Nestorius of Antioch is made bishop of Constantinople in 428 and at once promises the emperor to rid the earth of heretics; his attack on the Arians earns him the name Firebrand.
- Church History 7.31Socrates Scholasticus · ca. 439-443 · Following Nestorius's lead, Antony of Germa persecutes the Macedonians, who murder him; Nestorius then has their churches confiscated.
- Church History 7.32Socrates Scholasticus · ca. 439-443 · Nestorius's presbyter Anastasius denies that Mary is Theotokos, and Nestorius defends him; Socrates, from Nestorius's writings, judges him ignorant of the older authorities rather than a follower of Paul of Samosata, and cites 1 John, Eusebius and Origen for the title Theotokos.
- Church History 7.34Socrates Scholasticus · ca. 439-443 · At the council of Ephesus (431) Cyril's party deposes Nestorius and Nestorius's party deposes Cyril; John of Antioch joins the quarrel; Nestorius's late acceptance of Theotokos is rejected, he is exiled, and the clergy of Constantinople anathematize him.
- Church History 7.41Socrates Scholasticus · ca. 439-443 · Socrates describes Proclus's career under Atticus and praises his gentleness toward the sects, like that of Theodosius.
- Church History 1.1Sozomen · ca. 439-450 · Sozomen asks why the Hebrews were slower to believe than the nations, cites Josephus and the Sibyl on Christ, explains his sources and method, and warns that partisan collections of documents distort the history of the Arian controversy.
- Church History 1.14Sozomen · ca. 439-450 · Amun of Nitria lives in virginity with his wife for eighteen years before founding the monasteries of Nitria; his wonders and Antony's vision of his death are told, and the Novatian monk Eutychian frees a prisoner and wins Constantine's favour.
- Church History 1.15Sozomen · ca. 439-450 · The Arian controversy begins: Arius's earlier career, his teaching that the Son was made from nothing, his excommunication by Alexander, and the support he wins from Eusebius of Nicomedia and bishops in Bithynia and Palestine.
- Church History 1.16Sozomen · ca. 439-450 · Constantine, grieved by the Arian dispute and the disagreement over the date of Easter, writes to Alexander and Arius urging concord and sends Hosius of Cordova to make peace.
- Church History 1.17Sozomen · ca. 439-450 · Constantine summons the council of Nicaea; about 320 bishops gather, the emperor burns their petitions of complaint against one another, and the bishops debate Arius's teaching, in which the deacon Athanasius stands out.
- Church History 1.19Sozomen · ca. 439-450 · The emperor opens the council in the palace, and after Eusebius of Caesarea's address urges the bishops to lay aside their strife and settle the dispute in peace.
- Church History 1.20Sozomen · ca. 439-450 · The council votes that the Son is of the same essence as the Father; Constantine threatens exile for opponents; Sozomen withholds the text of the creed out of reverence for the discipline of secrecy.
- Church History 1.21Sozomen · ca. 439-450 · The council declares the Son of the same essence as the Father, anathematizes Arius's formulas and his Thalia; Constantine exiles Arius, orders his writings burned, and deposes Eusebius of Nicomedia and Theognis.
- Church History 1.22Sozomen · ca. 439-450 · Acesius, the Novatian bishop, accepts Nicaea's faith and Easter date but refuses communion to those guilty of mortal sin after baptism, and Constantine tells him to climb to heaven alone.
- Church History 1.25Sozomen · ca. 439-450 · Constantine feasts the bishops at his twentieth anniversary, urges them to unity, and writes to the churches, especially Alexandria, commending the council's faith as the mind of God.
- Church History 2.16Sozomen · ca. 439-450 · Arius is recalled from exile, and Eusebius of Nicomedia and Theognis of Nicaea recover their sees after sending the bishops a letter accepting the Nicene faith while explaining that they had refused only to condemn Arius personally.
- Church History 2.18Sozomen · ca. 439-450 · Eusebius of Nicomedia presses Athanasius to receive Arius's party, and Eusebius of Caesarea and Eustathius of Antioch accuse each other of departing from Nicaea and of Sabellianism.
- Church History 2.19Sozomen · ca. 439-450 · A synod at Antioch deposes Eustathius, ostensibly for misconduct but really for his defence of Nicaea; riots follow, Eusebius of Caesarea declines the see, and Euphronius is ordained.
- Church History 2.21Sozomen · ca. 439-450 · In Egypt the Melitians, under John, make common cause with the Arians; elsewhere Eusebius of Nicomedia and Theognis erase their signatures to Nicaea and oppose “of the same essence,” angering Constantine.
- Church History 2.22Sozomen · ca. 439-450 · Eusebius of Nicomedia and the Melitians accuse Athanasius before Constantine; the emperor first threatens Athanasius if he excludes anyone from the church, then acquits him of charges of taxing linen and sending gold to a conspirator.
- Church History 2.23Sozomen · ca. 439-450 · The Melitians accuse Athanasius of breaking a chalice and of murdering Arsenius, whom they have hidden; Athanasius's deacon proves Arsenius alive, and Constantine rebukes the accusers.
- Church History 2.25Sozomen · ca. 439-450 · At the synod of Tyre Athanasius faces charges of violence, of breaking a chalice, of murdering Arsenius and of violating a woman; he exposes the last two, but fearing for his life flees to Constantinople and is deposed in his absence.
- Church History 2.27Sozomen · ca. 439-450 · Through a presbyter favoured by Constantia, Constantine recalls Arius, who submits a creed in scriptural terms; the bishops gathered at Jerusalem receive Arius and Euzoius into communion.
- Church History 2.28Sozomen · ca. 439-450 · Athanasius appeals in person to Constantine, who summons the bishops of Tyre to Constantinople; Eusebius of Nicomedia's party renews the charge of the broken chalice, and Constantine exiles Athanasius to Trier.
- Church History 2.29Sozomen · ca. 439-450 · Eusebius's party threatens Bishop Alexander of Constantinople unless he receives Arius; Alexander prays all night, and on the eve of the appointed day Arius dies suddenly in a public latrine.
- Church History 2.30Sozomen · ca. 439-450 · Sozomen quotes Athanasius's account of the death of Arius as divine judgment on his perjury, and adds that the place became notorious until an Arian bought and built over it.
- Church History 2.31Sozomen · ca. 439-450 · After Arius's death Constantine refuses the Alexandrians' and Antony's pleas to recall Athanasius, but also exiles the Melitian leader John as a cause of division.
- Church History 2.32Sozomen · ca. 439-450 · Constantine's law against the heretical sects (Novatians, Montanists, Valentinians, Marcionites, Paulianists) makes most of them disappear, though the Novatians and the Montanists of Phrygia survive; Eusebius of Nicomedia's party begins to reinterpret Nicaea.
- Church History 2.33Sozomen · ca. 439-450 · The Eusebian party deposes Marcellus of Ancyra for teaching that the Son began from Mary and that his kingdom will end, views he reached, Sozomen says, in opposing the Arian sophist Asterius.
- Church History 3.1Sozomen · ca. 439-450 · After Constantine's death opponents of Nicaea, led by Eusebius of Nicomedia and Theognis and aided by the presbyter who had held Constantine's will and by the chamberlain Eusebius, gain influence at the court of Constantius.
- Church History 3.2Sozomen · ca. 439-450 · Constantine II restores Athanasius to Alexandria with a letter to its church; the Arians renew their charges; Acacius succeeds Eusebius at Caesarea; Constantine II is killed fighting Constans.
- Church History 3.4Sozomen · ca. 439-450 · After Alexander's death the church of Constantinople divides between supporters of Macedonius and of Paul; Paul is chosen, but Constantius has a synod depose him and installs Eusebius of Nicomedia.
- Church History 3.5Sozomen · ca. 439-450 · At the dedication synod of Antioch (341) ninety-seven bishops appoint Gregory to Alexandria in place of Athanasius and issue creeds avoiding “of the same essence,” one said to be Lucian the martyr's.
- Church History 3.6Sozomen · ca. 439-450 · Eusebius of Emesa, a learned Edessene, declines the see of Alexandria; Gregory is installed by soldiers, and Athanasius escapes from his church during a psalm and goes to Rome.
- Church History 3.7Sozomen · ca. 439-450 · Rome and the West receive Athanasius; at Constantinople rival bishops Paul and Macedonius are installed, riots kill the general Hermogenes, and Constantius expels Paul and cuts the city's grain dole; George replaces Gregory at Alexandria.
- Church History 3.8Sozomen · ca. 439-450 · Athanasius, Paul, Marcellus, Asclepas and Lucius, deposed in the East, are received at Rome by Julius, who restores them and rebukes the Eastern bishops; these answer with a sharp letter defending their synod and threatening to break communion.
- Church History 3.9Sozomen · ca. 439-450 · The prefect Philip secretly removes Paul from Constantinople and installs Macedonius amid a massacre in the church; Athanasius, threatened with death by Constantius on new charges, goes into hiding.
- Church History 3.10Sozomen · ca. 439-450 · Julius rebukes the Eastern bishops for acting without him and against Nicaea; at his request Constans summons Eastern envoys, who present a new creed but fail to convince him.
- Church History 3.11Sozomen · ca. 439-450 · The Eastern bishops send the Long Exposition west; the council called to Sardica splits, and the Easterners, meeting apart, depose Julius of Rome, Hosius and others and issue their own creed.
- Church History 3.12Sozomen · ca. 439-450 · The Western bishops at Sardica, led by Hosius, acquit Athanasius, Marcellus, Asclepas and Lucius, depose leading Eastern bishops, and issue an expanded statement of the Nicene faith.
- Church History 3.13Sozomen · ca. 439-450 · After Sardica East and West break communion; the West holds firmly to Nicaea under Rome's lead, while in the East many who agree in substance resist the word homoousios, and Paul, Athanasius and the monks hold openly to Nicaea.
- Church History 3.15Sozomen · ca. 439-450 · Didymus the Blind teaches at Alexandria and is praised by Antony; Hilary, Eusebius and Lucifer are distinguished in the West, and Aetius among the Arians; Sozomen explains why he praises the eloquence of men he does not follow in doctrine.
- Church History 3.16Sozomen · ca. 439-450 · Ephrem the Syrian, whose writings keep their power in Greek translation, counters the heretical hymns of Harmonius with orthodox hymns to the same melodies; anecdotes of his chastity, meekness and humility, and of his famine relief at Edessa.
- Church History 3.18Sozomen · ca. 439-450 · Constans keeps the Nicene faith; Constantius is persuaded to replace “of the same essence” with “of like essence” (homoiousios), which its proponents defended as more fitting for incorporeal beings.
- Church History 3.19Sozomen · ca. 439-450 · Sozomen rejects the Arian story that Constantine, persuaded by his sister, wished to undo Nicaea and charged Constantius to hold the council of Ariminum; the councils of Ariminum and Seleucia arose rather from Aetius's teaching.
- Church History 3.20Sozomen · ca. 439-450 · Under pressure from Constans, Constantius recalls Athanasius, who refuses communion with Leontius at Antioch and asks a church for the Eustathians; the rival doxologies at Antioch and Leontius's saying about the melting snow.
- Church History 3.21Sozomen · ca. 439-450 · Constantius sends Athanasius back with letters commending him; Athanasius replaces Arian clergy in Egypt and is welcomed by the bishops of Palestine, who hold a synod at Jerusalem.
- Church History 3.23Sozomen · ca. 439-450 · Ursacius and Valens, who had investigated Athanasius in the Mareotis, retract their charges in a letter to Julius of Rome and anathematize Arius.
- Church History 4.2Sozomen · ca. 439-450 · Constantius again expels the restored bishops; Paul dies in exile at Cucusus, reportedly strangled, and Macedonius persecutes Paul's followers at Constantinople.
- Church History 4.6Sozomen · ca. 439-450 · A synod at Sirmium (351) deposes Photinus, who taught that Christ began from Mary, and issues three creeds avoiding the language of essence; Hosius is forced to sign; Basil of Ancyra defeats Photinus in debate.
- Church History 4.8Sozomen · ca. 439-450 · Julius dies and Liberius becomes bishop of Rome; the Eastern bishops renew their attacks on Athanasius, and Constantius, now sole emperor, tries to win the Western bishops to condemn him.
- Church History 4.9Sozomen · ca. 439-450 · At the council of Milan most Western bishops condemn Athanasius; the few who resist, with Hilary, are exiled; Athanasius sends envoys to Constantius, resists a summons, and escapes when troops break into the church of Theonas.
- Church History 4.11Sozomen · ca. 439-450 · After Milan Constantius exiles its opponents; Liberius of Rome refuses to condemn Athanasius, defends him with the retraction of Valens and Ursacius, rejects the emperor's gold, and is exiled to Beroea; Felix replaces him, and the Roman people demand Liberius back.
- Church History 4.12Sozomen · ca. 439-450 · Aetius openly teaches that the Son is unlike the Father; Eudoxius seizes the see of Antioch with court support and, with Acacius and Uranius, rejects both homoousios and homoiousios, appealing to the Western creed signed by Hosius at Sirmium.
- Church History 4.13Sozomen · ca. 439-450 · Opponents of Eudoxius bring George of Laodicea's letter to a synod at Ancyra, which sends Basil, Eustathius and Eleusius to Constantius; the emperor withdraws his support from Eudoxius.
- Church History 4.14Sozomen · ca. 439-450 · Constantius's letter to the church of Antioch disowns Eudoxius and denounces Aetius and his followers, affirming that the Son is like the Father in essence.
- Church History 4.15Sozomen · ca. 439-450 · At Sirmium Liberius, under pressure from Basil and the Eastern bishops, signs a composite creed and anathematizes those who deny the Son is like the Father in essence; he returns to Rome, where Felix soon dies.
- Church History 4.16Sozomen · ca. 439-450 · A planned synod at Nicomedia is cancelled when an earthquake destroys the city, foreseen by the confessor Arsacius, who dies praying; after much correspondence the Arian leaders arrange for separate councils at Ariminum and Seleucia.
- Church History 4.17Sozomen · ca. 439-450 · At the council of Ariminum (359) over four hundred Western bishops reject the Dated Creed of Sirmium offered by Valens and Ursacius, reaffirm Nicaea, and depose its proponents, who appeal to the emperor.
- Church History 4.18Sozomen · ca. 439-450 · The synodal letter of the council of Ariminum to Constantius defends the Nicene faith, reports the deposition of Ursacius, Valens, Germinius, Auxentius and Gaius, and asks that the exiled bishops be allowed home.
- Church History 4.19Sozomen · ca. 439-450 · Constantius ignores the envoys of Ariminum; the bishops return home; Sozomen gives two accounts of how the council was later brought to sign the creed of Valens and Ursacius, published at Nice in Thrace to be confused with Nicaea.
- Church History 4.20Sozomen · ca. 439-450 · Macedonius, with Marathonius and Eleusius, persecutes the supporters of homoousios; the Novatians move their church from Pelargus to Sycae (later rebuilt as Anastasia), and Novatians and catholics nearly unite.
- Church History 4.21Sozomen · ca. 439-450 · Eleusius destroys the Novatian church at Cyzicus; troops sent by Macedonius are massacred by the Novatians of Mantinium; Macedonius's removal of Constantine's coffin causes a bloody riot and turns Constantius against him; Julian is made Caesar.
- Church History 4.22Sozomen · ca. 439-450 · At the council of Seleucia (359) the majority, led by George of Laodicea, Eleusius and Sophronius, uphold the Dedication Creed of Antioch against Acacius's party, which proposes a creed saying only that the Son is like the Father; the majority depose Acacius, Eudoxius, George of Alexandria and others.
- Church History 4.23Sozomen · ca. 439-450 · At Constantinople Acacius's party wins over the court; Aetius is condemned, and Constantius, persuaded that “like” means the same as homoousios, presses the envoys of Seleucia to sign the creed of Ariminum.
- Church History 4.24Sozomen · ca. 439-450 · The Acacian synod at Constantinople (360) confirms the creed of Ariminum, deposes Aetius, and then deposes Macedonius, Basil of Ancyra, Eustathius, Eleusius and others on disciplinary charges.
- Church History 4.25Sozomen · ca. 439-450 · Cyril of Jerusalem, in rivalry with Acacius of Caesarea, is deposed on the charge of having sold church treasures in a famine; the deposed bishops are replaced, Eudoxius taking Constantinople, Eunomius Cyzicus and Meletius Sebaste.
- Church History 4.26Sozomen · ca. 439-450 · Macedonius dies; Eudoxius, installed at Constantinople, jests from the pulpit that the Father is “impious”; he and Acacius impose the creed of Ariminum throughout the empire, causing a persecution of Christians by Christians.
- Church History 4.27Sozomen · ca. 439-450 · Macedonius, after his deposition, teaches that the Son is like the Father in essence but that the Holy Spirit is a ministering servant; his followers, sustained by the ascetic Marathonius, become known as Macedonians or Marathonians.
- Church History 4.28Sozomen · ca. 439-450 · Meletius, transferred to Antioch by Eudoxius's party, declares the Son of the same essence as the Father and, when the archdeacon covers his mouth, signs the Trinity with his fingers; he is exiled, Euzoius replaces him, and his followers form a separate congregation.
- Church History 4.29Sozomen · ca. 439-450 · The Acacian bishops at Antioch drop even “like” and teach that the Son is unlike the Father and from nothing, defending “God from God” by Paul's “all things are from God.”
- Church History 5.12Sozomen · ca. 439-450 · Lucifer and Eusebius return from exile; Lucifer ordains Paulinus at Antioch, while the synod of Alexandria (362) under Athanasius confirms Nicaea, confesses the Spirit consubstantial, and rules on ousia and hypostasis.
- Church History 5.13Sozomen · ca. 439-450 · Eusebius of Vercelli fails to reconcile the Meletians and Paulinians at Antioch; Lucifer breaks with him and the Luciferian schism begins; Eusebius and Hilary strengthen the Nicene faith in the West.
- Church History 5.14Sozomen · ca. 439-450 · The Macedonians, now a separate party, hold synods condemning the Acacians and the creed of Ariminum and claim a middle way between homoousios and the Anomoean doctrine.
- Church History 6.4Sozomen · ca. 439-450 · After Julian’s death doctrinal disputes revive: the homoiousian bishops petition Jovian, and a synod at Antioch under Meletius and Acacius writes to him accepting the Nicene creed and explaining homoousios.
- Church History 6.5Sozomen · ca. 439-450 · Jovian rejects the Arian Lucius’s charges against Athanasius and sends him back to Alexandria; the Nicene faith prevails again for a time, though Antony’s vision of mules kicking the altar foretold further turmoil.
- Church History 6.7Sozomen · ca. 439-450 · The homoiousian bishops, permitted by Valentinian to meet, hold the synod of Lampsacus, annul the acts of Constantinople and uphold “like in essence”; Valens, won over by Eudoxius, exiles their envoys and persecutes Meletius’s party at Antioch.
- Church History 6.8Sozomen · ca. 439-450 · Valens defeats and executes the usurper Procopius, then forces Eleusius of Cyzicus to accept the Arian creed; Eleusius repents publicly, and Eudoxius installs Eunomius at Cyzicus.
- Church History 6.9Sozomen · ca. 439-450 · Valens expels the Nicene party and the Novatians from Constantinople and exiles the Novatian bishop Agelius, who is soon recalled through the influence of Marcian, tutor to the emperor’s daughters.
- Church History 6.10Sozomen · ca. 439-450 · Amid earthquakes Valens and Eudoxius persecute the Macedonians, who send Eustathius, Silvanus and Theophilus to the West; at Rome they accept the homoousios before Liberius and are received into communion.
- Church History 6.11Sozomen · ca. 439-450 · The Macedonian envoys’ letter of confession to Liberius, accepting the Nicene faith and the homoousios and condemning Arius, the creed of Ariminum and other heresies.
- Church History 6.12Sozomen · ca. 439-450 · The synod of Tyana welcomes the western letters and summons a synod to Tarsus, which Valens forbids; ordered to expel bishops restored under Julian, the authorities fail to seize Athanasius, and Valens lets him return.
- Church History 6.15Sozomen · ca. 439-450 · Valens hopes to seize the churches of Caesarea while Basil is estranged from its bishop Eusebius and living with monks in Pontus, but Basil returns, is reconciled with Eusebius and defends the church.
- Church History 6.17Sozomen · ca. 439-450 · Basil and Gregory of Nazianzus, trained in rhetoric and in Origen’s exegesis, defend the Nicene faith: Basil founds monastic communities in Pontus and Gregory leads the Nicene remnant at Constantinople.
- Church History 6.20Sozomen · ca. 439-450 · Lucius attacks the Egyptian monks, who heal a paralytic in Christ’s name; the two Macarii, exiled to a pagan island, deliver the priest’s daughter from a demon and convert the islanders, and Lucius is forced to let them return.
- Church History 6.22Sozomen · ca. 439-450 · The dispute over whether the Holy Spirit is consubstantial with Father and Son grows; Anomoeans and homoiousians deny it, the Nicene leaders affirm it, and the bishop of Rome’s letter for a consubstantial Trinity quiets the question.
- Church History 6.23Sozomen · ca. 439-450 · Damasus succeeds Liberius at Rome despite the violent rival claim of Ursicinus; a Roman synod condemns Auxentius of Milan, and Sozomen quotes Damasus’s letter to the bishops of Illyricum upholding Nicaea and the consubstantial Spirit against the creed of Ariminum.
- Church History 6.24Sozomen · ca. 439-450 · At Auxentius’s death the people of Milan acclaim the governor Ambrose, still unbaptized, as bishop, and Valentinian confirms it; the Novatians of Phrygia begin keeping Pascha with the Jews.
- Church History 6.25Sozomen · ca. 439-450 · Apolinarius and the Antiochene presbyter Vitalius form their own church with Apolinarius’s popular hymns, condemned by Damasus and Peter; Sozomen traces Apolinarius’s break to George of Laodicea’s refusal to restore him after an old excommunication.
- Church History 6.26Sozomen · ca. 439-450 · Eunomius of Cyzicus, heir of Aetius’s Anomoean doctrine, is credited by some with introducing baptism by a single immersion; Sozomen argues that such innovators undercut their own baptism, and outlines the history of the Aetian–Eunomian party.
- Church History 6.27Sozomen · ca. 439-450 · Sozomen quotes Gregory of Nazianzus’s letter to Nectarius against Apolinarius’s teaching that Christ’s flesh came from heaven, that he lacked a human mind, and that his Godhead suffered; the monks of Syria and Cappadocia checked both Apolinarianism and Eunomianism.
- Church History 6.37Sozomen · ca. 439-450 · Driven out by the Huns, the Goths cross the Danube; Fritigern, helped by Valens, adopts his Arian faith, as does the Gothic bishop Ulfilas, translator of the Bible into Gothic; Athanaric persecutes Gothic Christians, and the Goths turn on Thrace.
- Church History 7.1Sozomen · ca. 439-450 · After Adrianople the Goths reach the walls of Constantinople and are driven off by Saracen allies and the citizens; Gratian recalls those exiled for religion and grants freedom of worship except to Manichees, Photinians and Eunomians.
- Church History 7.2Sozomen · ca. 439-450 · Gratian makes Theodosius co-emperor; the Macedonians reclaim churches and reject the homoousios at Antioch in Caria, while some returning Nicene bishops, like Eulalius of Amasea, offer to share their sees with Arian bishops for the sake of unity.
- Church History 7.4Sozomen · ca. 439-450 · Theodosius, baptized by Ascholius at Thessalonica during an illness, issues from there his law requiring all subjects to hold the faith taught by Peter and kept by Damasus and Peter of Alexandria, naming its adherents catholic and others heretics.
- Church History 7.6Sozomen · ca. 439-450 · The Arians and Eunomius seek to win Theodosius, but the empress Placilla keeps him from meeting Eunomius; an old bishop who greets the young Arcadius without honour teaches the emperor that the Father is offended when the Son is not equally honoured.
- Church History 7.7Sozomen · ca. 439-450 · Theodosius summons the council of Constantinople (381): 150 Nicene bishops and 36 Macedonians, who refuse the homoousios and leave; Gregory of Nazianzus, chosen for the see, resigns in the face of opposition.
- Church History 7.9Sozomen · ca. 439-450 · The council of Constantinople confirms Nicaea, limits bishops to their own provinces, gives Constantinople second rank after Rome as “new Rome,” and annuls the ordination of Maximus the Cynic; Theodosius’s law names the bishops whose communion marks orthodoxy.
- Church History 7.12Sozomen · ca. 439-450 · Theodosius convenes the heads of the sects (383); on the Novatian Sisinnius’s advice they are asked to accept the pre-schism Fathers as authorities, and when they disagree each submits a creed, of which only the Nicene and Novatian are approved; laws against heretics follow.
- Church History 7.13Sozomen · ca. 439-450 · Justina, Valentinian II’s Arian mother, tries to have Ambrose exiled and issues a law for the creed of Ariminum, which the official Menivolus refuses to draft; Gratian is murdered by the usurper Maximus’s general, and Valentinian flees to Thessalonica.
- Church History 7.17Sozomen · ca. 439-450 · Theodosius exiles Eunomius; the Eunomians split over whether the Son knows the last hour (Eutychius), and the Arians of Constantinople over whether God was Father before the Son existed (Dorotheus against Marinus and the “Psathyrians”).
- Church History 7.18Sozomen · ca. 439-450 · The Novatian Sabbatius begins keeping Pascha with the Jews and founds the Sabbatians after the synod of Sangarus leaves the date “indifferent”; Sozomen surveys the reckonings of Pascha among Novatians, Samaritans, Quartodecimans and Montanists.
- Church History 8.1Sozomen · ca. 439-450 · Theodosius dies (395), leaving Arcadius and Honorius; Rufinus is killed; heretics decline and the Novatians flourish under Sisinnius, whose witty sayings Sozomen records.
- Church History 8.4Sozomen · ca. 439-450 · The Gothic general Gainas exploits Tribigild’s revolt to extort power, demands a church for the Arians, which Chrysostom resists, plots to seize Constantinople but is thwarted by phantom soldiers, and is destroyed after his crossing of the Hellespont fails; Theodosius II is born.
- Church History 8.5Sozomen · ca. 439-450 · Chrysostom’s preaching draws crowds and converts; a Macedonian woman who tries to deceive her converted husband by substituting her own bread for the eucharist finds it turned to stone in her mouth.
- Church History 8.8Sozomen · ca. 439-450 · When the Arians sing provocative antiphonal hymns in nightly processions, Chrysostom organizes rival Nicene processions with silver crosses and candles; after fighting the emperor bans the Arian processions, and the Nicene night hymns continue.
- Church History 8.11Sozomen · ca. 439-450 · The Anthropomorphite controversy: Egyptian monks who imagine God in human form riot against Theophilus’s festal letter teaching that God is incorporeal; he placates them by condemning Origen’s books.
- Church History 8.12Sozomen · ca. 439-450 · Theophilus turns against the Tall Brothers because of their support for Isidore, whom he had excommunicated over a disputed inheritance and the funds for the poor, and sets the Anthropomorphite monks against them as Origenists.
- Church History 8.14Sozomen · ca. 439-450 · Theophilus enlists Epiphanius against Origen’s books; Epiphanius comes to Constantinople, holds aloof from Chrysostom and seeks condemnations of Origen, opposed by Theotimus of Scythia, but is turned back from denouncing Chrysostom in the church.
- Church History 8.15Sozomen · ca. 439-450 · Epiphanius bargains over the sick infant prince and is rebuked by the empress; the Tall Brothers shame him for condemning them unheard; he leaves for Cyprus and dies at sea, the two bishops having foretold each other’s fates.
- Letter 159 to Nicetas of Aquileia, chapter 7Leo I, bishop of Rome (Leo the Great) · 440–461 · Leo rules that those baptized by heretics are not to be rebaptized but received by imposition of hands with invocation of the Holy Spirit; the letter is dated 21 March 458.
- Canon 1Anonymous · 441 · Heretics in danger of death who wish to become catholics may be received by a presbyter with chrism if no bishop is present.
- Canon 9Anonymous · date disputed (between ca. 442 and 506) · Novatians are received only after penance and renouncing their error.
- Canon 16Anonymous · date disputed (between ca. 442 and 506) · Photinians and followers of Paul of Samosata are to be baptized on joining the church.
- Canon 17Anonymous · date disputed (between ca. 442 and 506) · Bonosians, baptized in the Trinity like the Arians, are received with chrism and the laying on of hands.
- Church History 1.1Theodoret of Cyrus · ca. 449-450 · After the fall of the persecuting emperors and Constantine's favour to the church, the devil stirs up Arius, an Alexandrian presbyter jealous of Bishop Alexander, who teaches that the Son is a creature, and Alexander removes him from the clergy.
- Church History 1.2Theodoret of Cyrus · ca. 449-450 · Theodoret lists the bishops of Rome, Antioch, Jerusalem, and Constantinople at the time and announces that he will quote Alexander's letter against Arius and the related documents.
- Church History 1.3Theodoret of Cyrus · ca. 449-450 · Alexander of Alexandria's letter to his namesake denounces Arius and Achillas, refutes their claim that the Son came from nothing and is changeable, sets out his own creed, and asks that the excommunicated men not be received; Theodoret then notes Alexander's other letters and introduces Arius's reply.
- Church History 1.4Theodoret of Cyrus · ca. 449-450 · Arius writes to Eusebius of Nicomedia complaining that Bishop Alexander persecutes him for teaching that the Son has a beginning and is out of nothing; Theodoret identifies the bishops Arius names and introduces Eusebius's letter to Paulinus.
- Church History 1.5Theodoret of Cyrus · ca. 449-450 · Eusebius of Nicomedia urges Paulinus of Tyre to write in support of the view that the Son is not from the Father's essence but was created by his will; Theodoret describes the strife the controversy caused in every city.
- Church History 1.6Theodoret of Cyrus · ca. 449-450 · Constantine, after a failed attempt at mediation, convenes the Council of Nicaea; Theodoret describes the confessors present, the emperor's entry and appeal for concord, the rejection of a creed proposed by Arius's supporters, and the signing of the faith.
- Church History 1.7Theodoret of Cyrus · ca. 449-450 · Theodoret shows that the Arian sympathizers signed at Nicaea insincerely, quoting Eustathius of Antioch on the tearing up of Eusebius's document and Athanasius's account of why the council chose the phrases “from the essence” and “of the same essence”; Theonas and Secundus are excommunicated and twenty canons are written.
- Church History 1.8Theodoret of Cyrus · ca. 449-450 · Theodoret explains the Melitian schism and quotes the synodal letter of Nicaea to the church of Alexandria, which reports the condemnation of Arius, the terms for receiving Melitius and his clergy, and the agreement on the date of Pascha.
- Church History 1.11Theodoret of Cyrus · ca. 449-450 · To refute the Arians who claimed Eusebius of Caesarea as their own, Theodoret quotes Eusebius's letter to his church explaining how he presented his own creed at Nicaea, why he accepted the council's creed with “from the essence” and “of the same essence” as explained there, and why he accepted its anathemas.
- Church History 1.13Theodoret of Cyrus · ca. 449-450 · Arius, returning to Constantinople with Eusebius of Nicomedia's help, swears to the emperor that he is orthodox; Theodoret quotes Athanasius's account of how Bishop Alexander of Constantinople prayed and Arius died suddenly in a privy before he could be received; Theodoret then turns to Constantine's church building.
- Church History 1.18Theodoret of Cyrus · ca. 449-450 · After the death of Alexander of Byzantium, Eusebius of Nicomedia seizes the see of Constantinople against the canon on translation of bishops; Theodoret recalls his earlier move from Berytus and his exile after Nicaea, and introduces Constantine's letter to the Nicomedians.
- Church History 1.19Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the end of Constantine's letter to the Nicomedians, which accuses Eusebius of Nicomedia of having supported the tyrant Licinius and of sheltering condemned Arians with Theognis, and announces their banishment; Theodoret adds that they were replaced but later regained power.
- Church History 1.20Theodoret of Cyrus · ca. 449-450 · Eusebius of Nicomedia and his allies travel to Jerusalem and Antioch, where at a council they use a bribed woman's oath to condemn Eustathius of Antioch for adultery without witnesses, and persuade Constantine to exile him.
- Church History 1.21Theodoret of Cyrus · ca. 449-450 · After Eustathius's exile a series of Arian-minded bishops are installed at Antioch, the faithful who separate are called Eustathians, and the woman who accused Eustathius later confesses, during an illness, that she had been bribed and that the father was a coppersmith of the same name.
- Church History 1.25Theodoret of Cyrus · ca. 449-450 · Athanasius, who had served Alexander as chief deacon at Nicaea, succeeds him as bishop of Alexandria; the Arian party uses Melitians to accuse him of financing a usurper, but Constantine clears him and writes to the Alexandrians in his favour.
- Church History 1.26Theodoret of Cyrus · ca. 449-450 · Eusebius of Nicomedia, Theognis, and Theodore of Perinthus accuse Athanasius of crimes and have a synod called at Caesarea; when he refuses to attend, they charge him with arrogance, and Constantine orders a synod at Tyre instead.
- Church History 1.28Theodoret of Cyrus · ca. 449-450 · At the synod of Tyre Athanasius's opponents bring a woman who falsely accuses him of rape, and display a severed hand claimed to be that of the Melitian bishop Arsenius; both charges collapse when the woman fails to recognize him and Arsenius is produced alive with both hands, and Athanasius escapes by ship while his enemies send a commission to the Mareotes.
- Church History 2.2Theodoret of Cyrus · ca. 449-450 · An Arian presbyter, commended to Constantine by his dying sister Constantia, is entrusted with Constantine's will, gains the confidence of Constantius, and turns him against the term “of the same essence” and against Athanasius, whose return Eusebius's party blames for disorder in the East.
- Church History 2.3Theodoret of Cyrus · ca. 449-450 · Constantius exiles Athanasius, who appeals to Julius of Rome while his accusers refuse to come; Gregory is installed in Alexandria, and Constans, at Athanasius's plea, persuades his brother to convene a council of East and West at Sardica.
- Church History 2.4Theodoret of Cyrus · ca. 449-450 · Paul, bishop of Constantinople, accused by the Arian party, is exiled to Cucusus and there strangled by their agents, as Athanasius reports in his Defence of his Flight.
- Church History 2.5Theodoret of Cyrus · ca. 449-450 · Macedonius succeeds Paul at Constantinople but is later expelled by the Arians for refusing to call the Son a creature; he founds his own party, holding the Son like the Father in all things and the Spirit a creature.
- Church History 2.6Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the encyclical letter of the Western bishops at Sardica, which recounts the flight of the Eastern bishops, clears Athanasius, Marcellus, and Asclepas, deposes their opponents, and ends with a statement of faith confessing one hypostasis of Father, Son, and Holy Spirit; Constans then presses Constantius by letter to restore Athanasius.
- Church History 2.7Theodoret of Cyrus · ca. 449-450 · At Antioch Bishop Stephen's agent Onager smuggles a harlot at night into the lodging of the bishops Euphratas and Vincent, envoys from Sardica, to discredit them; the plot fails, his men are caught, and the general Salianus insists on a judicial investigation in the palace, where the woman tells what happened.
- Church History 2.8Theodoret of Cyrus · ca. 449-450 · The plot is traced through Onager to Bishop Stephen, who is deposed; Leontius, a secret Arian, succeeds him at Antioch.
- Church History 2.11Theodoret of Cyrus · ca. 449-450 · George of Cappadocia, installed in place of Athanasius, persecutes the orthodox of Alexandria with the help of the Manichaean general Sebastian; Theodoret quotes Athanasius's account of virgins beaten, men flayed with thorned palm rods, bishops exiled, and the denial of burial to the dead.
- Church History 2.12Theodoret of Cyrus · ca. 449-450 · With a price on Athanasius's head, Constantius, while campaigning against Magnentius, has a synod at Milan demand the condemnation of Athanasius; the bishops who refuse, including Liberius of Rome and Hosius, are exiled, and Theodoret quotes Athanasius's lists of bishops persecuted by the Arian party, then introduces Liberius's dialogue with the emperor.
- Church History 2.13Theodoret of Cyrus · ca. 449-450 · Theodoret gives the record of Liberius of Rome's dialogue with Constantius, in which Liberius refuses to condemn Athanasius unheard, asks that the Nicene faith be confirmed and a fair hearing held at Alexandria, refuses the emperor's money, and is exiled to Beroea in Thrace.
- Church History 2.15Theodoret of Cyrus · ca. 449-450 · At the council of Ariminum the Western bishops reject the Arian proposal to drop “essence” and “of the same essence,” excommunicate Ursacius, Valens, and their allies, and write to Constantius asking that the Nicene faith stand and that they be sent home; when their envoys are kept waiting, they write a second letter asking leave to return before winter.
- Church History 2.16Theodoret of Cyrus · ca. 449-450 · The bishops of Ariminum are taken to Nike in Thrace and pressured into signing a creed that drops “essence” and “of the same essence” and calls the Son simply “like” the Father; Theodoret quotes it to show that even this rejects the later “unlike” teaching.
- Church History 2.17Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the letter of Damasus of Rome and a Roman synod to the bishops of Illyricum, which condemns Auxentius of Milan, upholds the Nicene faith in one essence of Father, Son, and Holy Spirit, and declares the council of Ariminum without force.
- Church History 2.18Theodoret of Cyrus · ca. 449-450 · Theodoret quotes Athanasius's Letter to the Africans, which rejects appeals to the council of Ariminum, recalls that the Arian leaders were deposed there and that the majority held to Nicaea until they were coerced in Thrace.
- Church History 2.19Theodoret of Cyrus · ca. 449-450 · Leontius, a self-made eunuch, becomes bishop of Antioch, hides his Arian views by muttering the doxology, promotes Arians such as Aetius, and is opposed by the ascetics Flavian and Diodore, who introduce antiphonal psalm singing and night vigils at the martyrs' shrines.
- Church History 2.20Theodoret of Cyrus · ca. 449-450 · Eudoxius of Germanicia seizes the see of Antioch after Leontius's death and openly persecutes the orthodox; Basil of Ancyra and Eustathius of Sebasteia report him to Constantius.
- Church History 2.21Theodoret of Cyrus · ca. 449-450 · Constantius disowns Eudoxius and orders a synod to judge him at Nicaea; Eudoxius has the place fixed there, but an earthquake destroys the city and the synod disperses, which Theodoret interprets as God preventing a counterfeit “creed of Nicaea.”
- Church History 2.22Theodoret of Cyrus · ca. 449-450 · Constantius moves the synod to Seleucia; Theodoret explains the quarrel over precedence in which Acacius of Caesarea deposed Cyril of Jerusalem, and how at Seleucia Acacius refused to sit with Cyril, walked out, and went with Eudoxius to Constantinople.
- Church History 2.23Theodoret of Cyrus · ca. 449-450 · At Constantinople Acacius turns Constantius against the bishops from Seleucia, slandering Cyril of Jerusalem; when Eustathius produces an Anomoean statement, Aetius admits authorship and is banished, Eudoxius is forced to disown it, Silvanus argues that rejecting “out of nothing” implies “of the same essence,” and the protesting bishops are expelled while Eudoxius takes Constantinople and Eunomius Cyzicus.
- Church History 2.24Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the letter of the synod of Constantinople (360) to George of Alexandria, reporting the deposition of the deacon Aetius and the six-month suspension of the bishops who refused to sign it.
- Church History 2.25Theodoret of Cyrus · ca. 449-450 · Eunomius, made bishop of Cyzicus, at first hides his views on Eudoxius's advice, but reveals them when orthodox members of his flock feign agreement; they denounce him to Constantius, Eudoxius warns him to flee, and Eunomius breaks with Eudoxius and founds his own sect.
- Church History 2.27Theodoret of Cyrus · ca. 449-450 · After the Persian war Constantius holds a synod at Antioch; Meletius, believed by the Arians to share their views, is chosen bishop by both parties, but when he expounds Prov 8:22 in an orthodox sense and sums up the faith by showing three fingers and then one, he is exiled and replaced by Euzoius, and the orthodox separate and meet in the Old Town.
- Church History 2.28Theodoret of Cyrus · ca. 449-450 · Eusebius of Samosata refuses to surrender the decree concerning Meletius's election even when Constantius threatens to cut off his hand, offering both hands instead; Constantius, marching against Julian, dies in Cilicia lamenting that he had abandoned his father's faith.
- Church History 3.2Theodoret of Cyrus · ca. 449-450 · Julian recalls the exiled bishops; Meletius returns to Antioch and Athanasius to Alexandria; Lucifer of Cagliari, sent to reconcile the two orthodox parties at Antioch, instead ordains Paulinus bishop of the Eustathians, prolonging a schism that lasted eighty-five years until Bishop Alexander healed it.
- Church History 4.3Theodoret of Cyrus · ca. 449-450 · Theodoret quotes Athanasius's letter to Jovian, which presents the creed of Nicaea as the faith of nearly all the churches, rejects both the Arians and those who reinterpret “of the same essence” or call the Holy Spirit a creature, and affirms one divinity of the Trinity.
- Church History 4.7Theodoret of Cyrus · ca. 449-450 · Valentinian has a synod held in Illyricum, which upholds the Nicene faith, and sends its decrees with an imperial letter (in the names of Valentinian, Valens, and Gratian) to the bishops of Asia and Phrygia, urging them to stop persecuting the orthodox; the synod's summary confesses one essence of Father, Son, and Spirit in three hypostases.
- Church History 4.8Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the synodal letter of the bishops of Illyricum to the bishops of Asia and Phrygia, sending the presbyter Elpidius, condemning those who separate the Holy Spirit from the Father and Son, prescribing that clergy be chosen from the clergy, and naming deposed Arians.
- Church History 4.9Theodoret of Cyrus · ca. 449-450 · Audaeus, a Syrian, teaches that God has a human form and, borrowing from Mani, that God did not create fire and darkness; his followers separate from the church, claiming that it tolerates usurers and men living with women outside marriage, which Theodoret compares to the Pharisees' complaint against Christ.
- Church History 4.10Theodoret of Cyrus · ca. 449-450 · The Messalians (Euchites or Enthusiasts) reject work, treat dreams as prophecy, and hold that baptism and the Eucharist are of no effect and only prayer expels the demon each person inherits; bishops Letoius and Amphilochius suppress them, and Flavian of Antioch draws a confession from their leader Adelphius by feigned sympathy.
- Church History 4.11Theodoret of Cyrus · ca. 449-450 · Valens, at first orthodox, decides to be baptized before marching against the Goths, but, like Adam, is persuaded by his Arian wife and is baptized by Eudoxius of Constantinople.
- Church History 4.12Theodoret of Cyrus · ca. 449-450 · At his baptism Valens swears to Eudoxius to maintain Arianism and to expel its opponents; he exiles Meletius to Armenia, Eusebius of Samosata to Thrace, and Pelagius of Laodicea, who had persuaded his bride to live with him in continence, to Arabia; Eusebius had travelled in disguise ordaining clergy for the churches.
- Church History 4.13Theodoret of Cyrus · ca. 449-450 · Eusebius of Samosata, ordered into exile in Thrace, leaves secretly by night and, overtaken by his grieving people, urges them to submit to authority but hold the faith; the people of Samosata shun the Arian bishop Eunomius, even pouring away his bathwater, and treat Lucius with contempt, while Lucius exiles Eusebius's clergy, including his nephew Antiochus, who later refused ordination at the hands of a bishop who had communicated with the Arians.
- Church History 4.18Theodoret of Cyrus · ca. 449-450 · The pagan governor of Egypt drives Peter of Alexandria into exile in Rome, and the Arian Lucius, installed by Euzoius, persecutes the orthodox; when he banishes the monks Macarius, the other Macarius, and Isidore to a pagan island, a demon flees from them and the islanders are baptized, and the Alexandrians force Lucius to let the monks return.
- Church History 4.19Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the middle of Peter of Alexandria's letter describing the pagan governor Palladius's assault on the church of Theonas, the stripping and killing of virgins, obscene performances on the altar, the installation of Lucius with Euzoius and the count Magnus, the torture and deportation of nineteen clergy to Heliopolis, the punishment of mourners, the deacon of Damasus sent to the mines, and the exile of eleven Egyptian bishops to Diocaesarea.
- Church History 4.20Theodoret of Cyrus · ca. 449-450 · Mavia, queen of the Arab tribes, makes peace with Rome on condition that the hermit Moses be her people's bishop; Moses refuses ordination from the Arian Lucius, denouncing his persecutions, and is ordained by orthodox bishops of his choosing.
- Church History 4.24Theodoret of Cyrus · ca. 449-450 · At the request of Flavian, Diodore, and Aphrahat, sent through Acacius (later bishop of Beroea), the ascetic Julian Saba comes to Antioch to refute the Arians' claim that he was one of them, as Antony had once come to Alexandria to support Athanasius.
- Church History 4.26Theodoret of Cyrus · ca. 449-450 · Ephrem the Syrian, untrained in Greek learning, counters the hymns of Harmonius son of Bardaisan with orthodox hymns still sung at martyrs' festivals, and Didymus the Blind masters the liberal arts and Scripture by ear.
- Church History 4.27Theodoret of Cyrus · ca. 449-450 · Theodoret names the bishops who defended orthodoxy under Valens: Gregory of Nazianzus, Gregory of Nyssa, and Peter of Sebaste in Cappadocia, Optimus and Amphilochius, Damasus of Rome, Ambrose of Milan, and the exiles who wrote to their flocks.
- Church History 4.28Theodoret of Cyrus · ca. 449-450 · When the Goths attack, Valens asks his brother for troops, but receives the reply that one should not help a man fighting against God.
- Church History 4.33Theodoret of Cyrus · ca. 449-450 · Theodoret explains that the Goths, formerly orthodox, were brought into communion with the Arians when Eudoxius won over their bishop Ulfilas with flattery and money, persuading him that the dispute was about ambition, not doctrine.
- Church History 5.3Theodoret of Cyrus · ca. 449-450 · At Antioch, when Sapor arrives, Paulinus and Apolinarius both claim communion with Damasus; Theodoret describes Apolinarius's teaching that Christ had no human mind, Flavian exposes both claimants, Meletius proposes that he and Paulinus share the flock with the Gospel on the throne between them, and Sapor gives the churches to Meletius.
- Church History 5.4Theodoret of Cyrus · ca. 449-450 · Apolinarius openly heads his own sect and ordains Vitalius at Antioch; Meletius and Eusebius of Samosata appoint orthodox bishops in Syria and Cilicia, and Eusebius is killed by a tile thrown by an Arian woman at Doliche, forgiving her as he dies; Gratian moves to Pannonia against the Goths.
- Church History 5.7Theodoret of Cyrus · ca. 449-450 · Theodoret lists the eastern bishops who spread Arianism; at the council of Constantinople (381) Theodosius recognizes Meletius from his dream among the hundred and fifty bishops and embraces him.
- Church History 5.8Theodoret of Cyrus · ca. 449-450 · Meletius confirms Gregory of Nazianzus as bishop of Constantinople and then dies; after Timothy of Alexandria ordains the Cynic Maximus, Gregory resigns for the sake of peace, the council elects Nectarius, deposes Maximus, issues canons, and confirms the Nicene faith; the next summer the bishops decline an invitation to Rome and write a letter.
- Church History 5.9Theodoret of Cyrus · ca. 449-450 · Theodoret quotes the letter of the bishops at Constantinople (382) to Damasus and the western bishops, declining to come to Rome, recounting their sufferings, professing one essence in three perfect hypostases and Christ's complete humanity, and defending the elections of Nectarius, Flavian, and Cyril.
- Church History 5.10Theodoret of Cyrus · ca. 449-450 · Theodoret quotes Damasus's letter to the eastern bishops confirming the deposition of Apolinarius and his disciple Timothy and urging them to hold to the Nicene faith and to Christ's complete humanity and divinity.
- Church History 5.11Theodoret of Cyrus · ca. 449-450 · Theodoret gives the anathemas of the Roman synod under Damasus (the “Tome of Damasus”) against Sabellians, Arians, Macedonians, Photinians, Apolinarians, and others, affirming the full divinity and equality of the Father, Son, and Holy Spirit, Christ's complete human soul, and baptism into the one God, Father, Son, and Spirit.
- Church History 5.13Theodoret of Cyrus · ca. 449-450 · Justina, Valentinian II's mother, draws her son to Arianism; when Ambrose refuses to hand over a church, Valentinian surrounds it with soldiers and orders him out, and Ambrose answers that he will not betray the flock and is ready to die inside.
- Church History 5.15Theodoret of Cyrus · ca. 449-450 · Theodosius writes to Valentinian II that his flight is the result of abandoning true religion, receives him, restores him to orthodoxy, defeats and kills Maximus (388), and returns the West to him.
- Church History 5.16Theodoret of Cyrus · ca. 449-450 · Amphilochius of Iconium persuades Theodosius to forbid Arian assemblies by pointedly refusing to greet his son Arcadius; Theodoret then introduces the emperor's own fault through anger.
- Church History 5.30Theodoret of Cyrus · ca. 449-450 · John wins Arian Goths in Constantinople by giving them a church with clergy who speak their language, and preaches to them through an interpreter.
- Church History 5.31Theodoret of Cyrus · ca. 449-450 · John sends missionaries to the Goths on the Danube and urges the bishop of Theodoret's own region to suppress Marcionism.
- Church History 5.32Theodoret of Cyrus · ca. 449-450 · John refuses the Arian general Gainas a church in Constantinople and silences him before the emperor; Gainas later revolts and ravages Thrace.
- Church History 5.37Theodoret of Cyrus · ca. 449-450 · Theodoret records the succession of bishops at Rome, Jerusalem, and Antioch, and Theodotus of Antioch's reception of the Apolinarians.
- Part 1, section 11Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Pliny's letter to Trajan about the Christians, the Jewish revolts under Trajan and Hadrian, the bishops of Jerusalem from the circumcision, the apologies of Quadratus and Aristides with Hadrian's rescript, and the heresiarch Basilides.
- Part 1, section 12Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Bar Kochba's revolt and the end of Jewish Jerusalem, Aelia Capitolina, the first Gentile bishop of Jerusalem, the teachings of Valentinus, Cerdo, and Marcion, Justin's apology and martyrdom, and Polycarp's visit to Rome.
- Part 1, section 13Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Marcus Aurelius and Lucius Verus, the fourth persecution with the martyrdoms of Polycarp and the martyrs of Gaul, the apologists Melito and Apollinaris, the rise of Montanism and the Encratites, the miracle of the rain, Commodus, and Pertinax.
- Part 1, section 14Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Pertinax, Severus, and his successors to Alexander Severus, the Easter controversy, the fifth persecution with the martyrdoms of Leonides and Perpetua and Felicity, Sabellius, and Origen's On First Principles.
- Part 1, section 15Prosper of Aquitaine · ca. 445-455 · The Chronicle covers the emperors from Maximinus to Gallienus, with the sixth to eighth persecutions, the martyrdoms of Fabian, Cornelius, and Cyprian, the rise of the Novatians, the barbarian invasions, and the heresy of Paul of Samosata.
- Part 1, section 16Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Claudius II, Aurelian, Probus, Carus, and the beginning of Diocletian's tetrarchy, with the rise and teaching of the Manichees and Diocletian's forced divorces of Constantius and Galerius.
- Part 1, section 17Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Diocletian's great persecution, the tetrarchs, the rise of Constantine and the restoration of peace to the church, the heresy of Arius, and the Council of Nicaea, which confessed the Homoousion.
- Part 1, section 18Prosper of Aquitaine · ca. 445-455 · The Chronicle covers the end of Constantine's reign, the Donatist schism, Constantine's baptism, the sons of Constantine, the Arian persecution of Athanasius and others, the Audaeans and Macedonians, and the exile of Liberius of Rome.
- Part 1, section 19Prosper of Aquitaine · ca. 445-455 · The Chronicle covers the struggles over the empire after Constans, the exile of Nicene bishops under Constantius, the death of Antony, the councils of Ariminum and Seleucia, Julian's persecution and death, and the accession of Valentinian and Valens.
- Part 1, section 20Prosper of Aquitaine · ca. 445-455 · The Chronicle covers Apollinaris's heresy, Damasus's election, Valens's persecution of the Nicenes, the deaths of Hilary, Eusebius of Vercelli, and Lucifer, Didymus, Eunomius, Ambrose's election at Milan, and the disaster of Adrianople, where Valens died.
- Part 2, entry 1 (Ausonio et Olybrio coss.)Prosper of Aquitaine · ca. 445-455 · Gratian makes Theodosius emperor of the East, Theodosius defeats the Goths, the Lombards migrate, and Priscillian founds his heresy.
- Part 2, entry 2 (Gratiano V et Theodosio coss.)Prosper of Aquitaine · ca. 445-455 · Ambrose writes on the faith, Theodosius is baptized, peace is made with the Goths, and the Council of Constantinople condemns Macedonius.
- Part 2, entry 7 (Arcadio et Bautone coss.)Prosper of Aquitaine · ca. 445-455 · Jerome lives at Bethlehem, and Priscillian, appealing to Maximus, is executed at Trier with several followers.
- Part 2, entry 8 (Evodio coss.)Prosper of Aquitaine · ca. 445-455 · A follower of Priscillian named Urbica is stoned by a mob at Bordeaux.
- Part 2, entry 22 (Augusto et Rumorido I coss.)Prosper of Aquitaine · ca. 445-455 · A council at Carthage on the Donatists, and a statue of the empress Eudoxia is erected.
- Part 2, entry 29 (Honorio Ix et Theodosio V coss.)Prosper of Aquitaine · ca. 445-455 · Heros of Arles is unjustly expelled and replaced by Patroclus, and Pelagius, with Caelestius and Julian, spreads his teaching against the grace of Christ.
- Part 2, entry 31 (Theodosio Vii et Palladio coss.)Prosper of Aquitaine · ca. 445-455 · Placidia is returned and marries Constantius, Zosimus becomes bishop of Rome, and the Africans, led by Augustine, resist the Pelagians.
- Part 2, entry 33 (Honorio Xii et Theodosio Viii coss.)Prosper of Aquitaine · ca. 445-455 · The council of Carthage of 418, approved by Zosimus, condemns Pelagianism throughout the world; Valentinian III is born, Boniface becomes bishop of Rome, and the Visigoths are settled in Aquitaine.
- Part 2, entry 40 (Felice et Tauro coss.)Prosper of Aquitaine · ca. 445-455 · Nestorius teaches that Christ was born of Mary a mere man, and Cyril and Pope Celestine oppose him; Aetius recovers land on the Rhine from the Franks.
- Part 2, entry 41 (Florentio et Dionysio coss.)Prosper of Aquitaine · ca. 445-455 · Aetius becomes master of the soldiers, and Pope Celestine sends Germanus of Auxerre to Britain to combat Pelagianism.
- Part 2, entry 43 (Basso et Antiocho coss.)Prosper of Aquitaine · ca. 445-455 · The Council of Ephesus condemns Nestorius and the Pelagians, and Celestine sends Palladius as first bishop to the Irish Christians.
- Part 2, entry 49 (Aetio Ii et Sigisvulto coss.)Prosper of Aquitaine · ca. 445-455 · Gaiseric persecutes the catholic bishops of Africa and martyrs four Spanish courtiers who refuse to become Arians; Valentinian III marries Eudoxia at Constantinople.
- Part 2, entry 51 (Theodosio Xvii et Festo coss.)Prosper of Aquitaine · ca. 445-455 · Litorius is defeated by the Goths, Pope Xystus at Leo's urging rejects Julian of Eclanum's attempt to return, and Gaiseric seizes Carthage, plundering its churches.
- Part 2, entry 54 (Paterio coss.)Prosper of Aquitaine · ca. 445-455 · Pope Leo uncovers the Manichees hidden at Rome, has their books burned, and their confessions expose their leaders elsewhere.
- Part 2, entry 58 (Callepio et Ardabure)Prosper of Aquitaine · ca. 445-455 · An added entry reports Eutyches's teaching, Flavian's condemnation at Dioscorus's instigation, Leo's legates, and Flavian's death.
- Part 2, entry 59 (Postiiumiano et Zenone)Prosper of Aquitaine · ca. 445-455 · An added entry reports that Theodosius summoned Leo on Eutyches's behalf and that Leo sent legates instead.
- Part 2, entry 60 (Asturio et Protogene)Prosper of Aquitaine · ca. 445-455 · Eutyches denies that Christ had his mother's substance; condemned by Flavian, he is acquitted at the Second Council of Ephesus under Dioscorus, which condemns Flavian over the protest of Leo's legate Hilary, and Flavian dies on the way to exile.
- Part 2, entry 61 (Valentiniano Vii et Avieno)Prosper of Aquitaine · ca. 445-455 · Theodosius II dies, Marcian becomes emperor, condemns the Second Council of Ephesus, and calls the Council of Chalcedon; Aetius and the Goths fight Attila to a standstill in Gaul.
- Part 2, entry 62 (Herculano et Sporatio)Prosper of Aquitaine · ca. 445-455 · Attila invades Italy, Pope Leo's embassy persuades him to withdraw, the Council of Chalcedon condemns Eutyches and Dioscorus, Attila dies, and the Gothic king Thorismod is killed by his brothers.
- Part 1, chapter 7Quodvultdeus of Carthage · ca. 445-450 · The ark prefigures the Church and the cross: its measures, built from the numbers five and six, stand for hope, love, and patience, its three decks for faith, hope, and love, and its one cubit for unity and perfection.
- Part 1, chapter 12Quodvultdeus of Carthage · ca. 445-450 · Abraham’s threefold sacrifice of heifer, goat, and ram figures the three times before the law, under the law, and under grace, culminating in Christ; the divided carcasses signify schisms, the undivided birds the chaste and simple.
- Part 1, chapter 26Quodvultdeus of Carthage · ca. 445-450 · Joseph sent to his brothers, hated, stripped of his coat, thrown into a pit, and sold figures Christ sent to Israel, rejected, stripped of the seamless tunic, and sold for thirty pieces.
- Part 1, chapter 35Quodvultdeus of Carthage · ca. 445-450 · Moses’ rod that swallowed the magicians’ serpents figures Christ’s teaching consuming pagan and heretical doctrines; his hand made white as snow figures Christ’s intercession cleansing sins.
- Part 1, chapter 36Quodvultdeus of Carthage · ca. 445-450 · The ten plagues of Egypt are matched one by one with the ten commandments, each plague showing the spiritual harm of breaking the corresponding commandment.
- Part 2, chapter 6Quodvultdeus of Carthage · ca. 445-450 · The inspection of leprosy figures the judgment of heresies: leprosy of the head (Manichaeans, Priscillianists), of the beard (Arians, Photinians, Nestorians), of the body (Donatists and other schismatics), and of the whole (Pelagians); the ten lepers figure heretics returning to Christ.
- Part 2, chapter 10Quodvultdeus of Carthage · ca. 445-450 · Aaron’s rod that budded and bore nuts confirms Christ’s priesthood against rebels and heretics; the nut, with its shell, kernel, and cross-shaped divisions, figures the world, the Church, the two Testaments, the cross, and baptism.
- Part 2, chapter 13Quodvultdeus of Carthage · ca. 445-450 · Moses’ farewell warnings, blessing, and handing over of the people to Joshua figure Christ’s farewell to his disciples and Paul’s warning against false teachers, the Church being committed to Christ’s rule.
- Part 2, chapter 17Quodvultdeus of Carthage · ca. 445-450 · Deborah, mother in Israel, and Jael, who killed Sisera with a tent peg, figure the Church overcoming idolaters and heretics by the wood of the cross.
- Part 2, chapter 19Quodvultdeus of Carthage · ca. 445-450 · Abimelech, son of a concubine who killed his brothers and was slain by a woman’s millstone, figures the heretics who kill souls by rebaptism and are overthrown by the Church.
- Part 2, chapter 22Quodvultdeus of Carthage · ca. 445-450 · Samson the Nazirite, his foreign bride, the lion with honey in its mouth, his riddle, the foxes with torches, and the burning of his faithless wife figure Christ, the Church from the nations, the Law given to the Gentiles, and the heretics and their end.
- Part 2, chapter 27Quodvultdeus of Carthage · ca. 445-450 · Abishag, who warmed David in chastity, figures souls aflame with grace; Solomon’s wisdom, judgment between the two mothers, temple, and the visit of the queen of the South figure Christ the peaceable king, the Catholic mother against the heretics, the Church as temple, and the Church of the nations; his fall is a warning.
- Part 2, chapter 28Quodvultdeus of Carthage · ca. 445-450 · The division of the kingdom under Rehoboam figures heresy and schism, which Christ will gather into one flock; Elijah’s drought, the seven thousand, the sacrifice on Carmel, and the ravens that fed him figure Christ’s victory over idolatry and the Eucharist ministered through the Jews to the nations.
- Part 2, chapter 31Quodvultdeus of Carthage · ca. 445-450 · Elisha’s raising of the Shunammite’s son and his other signs (the bears, the blinded army, Naaman, Gehazi) figure Christ raising sinners, baptism, free grace, and heresy that sells grace; (chapter 32) Hezekiah’s boastful display warns against pride in good works.
- Part 2, chapter 33Quodvultdeus of Carthage · ca. 445-450 · The captivity of Judah for its sins, Zedekiah’s blinding, and the plundered temple vessels warn the author’s own afflicted times to repent; Daniel’s first four visions (Susanna, the king’s food, the statue of four kingdoms, the furnace) figure Christ and his Church.
- Part 3, chapter 39Quodvultdeus of Carthage · ca. 445-450 · Isaiah’s wolf and lamb feeding together and the Psalms’ poor set among princes are fulfilled at Christ’s one table, the great supper to which the nations, the rich, kings, and returning heretics are brought.
- Part 4, chapter 5Quodvultdeus of Carthage · ca. 445-450 · The mark of the beast is to imitate and glory in the devil’s works under the name of Christ; the many antichrists are the heretics, especially the Arians, who tear the Church’s unity, while the Catholic is the one in communion with the apostolic Church of Jerusalem, Ephesus, Asia, and Rome.
- Part 4, chapter 6Quodvultdeus of Carthage · ca. 445-450 · Job, Paul, and Christ foretell the lying signs of the Antichrist; the author adds recent devilish signs he knew: a possessed young nun at Carthage healed at the Eucharist, a false monk with fraudulent cures, and an impostor near Naples expelled while Pope Leo was suppressing the Manichaeans and Pelagians.
- Part 4, chapter 8Quodvultdeus of Carthage · ca. 445-450 · The seven heads and ten horns of the beast in the Apocalypse and Daniel are kings who persecute the Church, including the Arians who rebaptize; the Antichrist, the eighth, is by some identified with a returning Nero.
- Part 4, chapter 10Quodvultdeus of Carthage · ca. 445-450 · Daniel’s vision of the persecutor who profanes the sanctuary, against whom the people who know God stand firm and Michael arises, is applied to the Antichrist’s persecution, foreshadowed by the Arians; Christ and the Apocalypse confirm it, and the martyrs of the end will complete the number of the elect.
- Part 4, chapter 13Quodvultdeus of Carthage · ca. 445-450 · Malachi’s Elijah and the two witnesses of the Apocalypse are Elijah and Enoch, who will expose the Antichrist, as Moses and Aaron withstood Jannes and Jambres and Peter and Paul withstood Simon Magus; the forty-two months of trampling are already begun by the Arian Goths and Moors.
- Part 4, chapter 14Quodvultdeus of Carthage · ca. 445-450 · The garment to be kept is Christ, put on in baptism; those rebaptized by heretics or lapsed in persecution have lost it and should return in repentance like the prodigal son.
- Confession to Theodosius IIFlavian of Constantinople · 448-449 · Flavian assures Theodosius II of his orthodoxy: Christ is one person and hypostasis in two natures after the incarnation, consubstantial with the Father and with his mother, and Nestorius is anathematized.
- Letter 1 (= Leo, Ep. 22), chapter 1Flavian of Constantinople · 448-449 · Flavian laments that the devil has carried off one of his own clergy, whom he could not save, and promises to tell how it happened.
- Letter 1 (= Leo, Ep. 22), chapter 2Flavian of Constantinople · 448-449 · Flavian describes heretics as wolves in sheep's clothing who lead the weak astray by twisting the fathers and the Scriptures.
- Letter 1 (= Leo, Ep. 22), chapter 3Flavian of Constantinople · 448-449 · Flavian reports that Eutyches, archimandrite at Constantinople, denied before the synod that Christ is of two natures after the incarnation and that his flesh is consubstantial with ours.
- Letter 1 (= Leo, Ep. 22), chapter 4Flavian of Constantinople · 448-449 · Flavian tells Leo that Eutyches has been deposed and excommunicated and asks him to inform the bishops under him.
- Letter 2 (= Leo, Ep. 26), chapter 1Flavian of Constantinople · 448-449 · Flavian tells Leo that Eutyches taught one nature in Christ after the union and denied that Christ's body is consubstantial with ours, against Cyril's letter approved at Ephesus.
- Letter 2 (= Leo, Ep. 26), chapter 2Flavian of Constantinople · 448-449 · Flavian reports that Eutyches, accused by Eusebius of Dorylaeum and deposed, has not repented but agitates against the church with placards and petitions to the emperor.
- Letter 2 (= Leo, Ep. 26), chapter 3Flavian of Constantinople · 448-449 · Flavian denies that Eutyches appealed to Rome at his trial and asks Leo to confirm the deposition by letter, so that the rumored council may be avoided.
- Agathon 5Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Agathon accepts every insult except “heretic”; then (saying 6) he abandons a new cell for God’s sake.
- Daniel 8Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Cyril of Alexandria leads a simple monk to discover by prayer that Melchizedek was a man, not the Son of God.
- Theodore of Pherme 4Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Theodore counsels helping a friend fallen into sexual sin but quickly breaking with one fallen into heresy.
- Amma Theodora 4Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Theodora tells of a man restrained by God’s law from returning insults, and of a Christian’s answer to a Manichaean about the body.
- Lucius 1Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Lucius shows the Euchites how work, prayer, and almsgiving together fulfill “pray without ceasing.”
- Lot 1Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Advised by Arsenius, Lot tells an old man spreading Origen’s teachings to stop, and the man leaves of his own accord.
- Matoes 11Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Matoes gives a rule of humility, warning against intimacy with boys, women, and heretics and against quarreling.
- Poemen 78Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Poemen answers heretics’ slander of the archbishop only by feeding them and sending them away.
- Sisoes 25Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Sisoes answers Arians only by having a book of Athanasius read aloud.
- Sisoes 48Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Monks forgo visiting Sisoes rather than risk contact with Meletian schismatics.
- Sopatrus 1Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Sopatrus forbids women in the cell, apocryphal books, and disputes about the image of God.
- Phocas 1Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · A monk torn between Chalcedonians and their opponents fasts forty days until the Lord tells him he is right where he is, with the orthodox.
- Chomai 1Anonymous · compiled ca. 450-500 (sayings 4th-5th century) · Dying, Chomai warns against heretics and officials and urges giving over gathering.
- Life of Syncletica 100Anonymous · 5th–6th century · In community, obedience is better than extreme asceticism; true fasting is distinguished from the demonic and heretical kind by measure and right faith, as true coins by their stamp.
- Genesis Question 19Theodoret of Cyrus · ca. 453 · Theodoret rejects the views that “Let us make” was addressed to angels or demons or was a royal plural, and reads it as a hint of the Trinity, connected with baptism and the incarnation.
- Exodus Question 24Theodoret of Cyrus · ca. 453 · Theodoret explains the Passover rites as a memorial of the exodus and a type of Christ's passion and the Christian mysteries: the lamb's blood, the unleavened bread, the one house as the one church, and the inclusion of proselytes as a sign of the nations' salvation.
- Exodus Question 37Theodoret of Cyrus · ca. 453 · Theodoret argues that the first commandment condemns the Arians and Eunomians, who call the Son God yet make him a creature.
- Leviticus Question 9Theodoret of Cyrus · ca. 453 · Nadab and Abihu's strange fire teaches Christians to keep the Spirit's gift alive and to add nothing foreign to Scripture, as heretics do.
- Joshua Question 16Theodoret of Cyrus · ca. 453 · The division of the land by Moses and Joshua prefigures Jews and believing nations; the Canaanites left in the land figure unbelievers and heretics not yet subdued.
- 2 Kingdoms Question 16Theodoret of Cyrus · ca. 453 · David took Jerusalem from the Jebusites, perhaps through the water channel, and made Zion the city of David; “the Lord Almighty was with him” shows that the Spirit is Lord Almighty.
- 3 Kingdoms Question 3Theodoret of Cyrus · ca. 453 · The officials could rightly wish Solomon greater than David, since fathers rejoice in sons who surpass them; David blessed God and charged Solomon to keep the whole law.
- 4 Kingdoms Question 49Theodoret of Cyrus · ca. 453 · Israel and Judah alike filled the land with idolatry, leading to exile and the mixed worship of the Samaritans; Hezekiah alone removed the high places and destroyed the bronze serpent, a type of Christ's passion misused as an idol.
- 1 Chronicles, question 1Theodoret of Cyrus · ca. 453 · On 1 Chronicles 15–29: David's ephod was not priestly; the psalms are David's; his altar on Ornan's floor was accepted by fire from heaven; he was not to build the temple because Christ, his son, would build the churches and Solomon prefigured his peace; the singers prophesied; the Spirit who gave the temple plan is Lord.