藥箱（駁八十異端） 第 1 章 第 38/82 段

for these things are spoken with reference to what happens in this age, but the image that has been set before us, shut within gates and secured in a storehouse, is a pattern and example of faith -- a place where neither do thieves break through, nor do moths destroy, as the divine word has it.

Nor indeed is there any gaining of piety, nor, as I have said, any calling to repentance, after death.

For neither does Lazarus go over there to the rich man, nor the rich man to Lazarus; nor does Abraham send the poor man on an errand so that he might later become rich; nor does the rich man, having become poor, obtain what he asks for, even though he entreated the merciful Abraham with supplication.

For the storehouses have been sealed, and the time has been fulfilled, and the contest has been finished, and the arena has been emptied, and the crowns have been given, and those who competed have found rest, and those who did not reach the goal have dropped out, and those who did not compete no longer have any means of recourse, and those who were defeated in the arena have been cast out, and everything has been clearly brought to completion after the departure from this life.

But while all are still in this age, even after a fall there is a rising again; there is still hope, still healing, still confession -- even if not most perfectly -- and so, for the rest as well, salvation is not forbidden.

But every heresy, having run aground away from the truth, gropes blindly in darkness and is short-sighted, thinking one thing in place of another.

For these men are like certain unskilled persons who do not know the proper quality, use, and adornment belonging to each limb, and -- to put forward something almost laughable, so to speak, as an illustration of their folly -- as though they should put shoes on the head, and a crown on the feet, and a golden collar around the belly;

and the other sandals, so to speak -- those made of cloth, which some call 'odonia' or 'breeches' -- they put on their hands, and rings on their feet.

For such is found to be the faulty and disorderly arrangement of those who possess ignorance.

For what has been established for the priesthood concerning second marriage and other matters, these men have applied by law to the whole people; and what was proclaimed by God on account of extreme strictness -- so that some, growing negligent, might not fall away -- they have turned, on God's part, into inhumanity.

And just as if someone, taking hold of a sleeve from a garment and covering himself only from the elbow to what is called the wrist, should hold up the sleeve before his eyes at every hour and mock others, forgetting that his whole body is exposed naked -- so also these men, priding themselves on not admitting the twice-married, have neglected all the other commandments, which are similar to this one and even far more excellent to keep and deadly not to keep, while they forbid this one alone and have abandoned all the rest.

And forgetting themselves, they leave the whole body exposed naked, having ceased from all the commandments, and not even holding fast the one commandment in purity.

O, the great vanity of mind of men!

But every pretext, even if it was some slight one, has dragged each heresy away from the truth and brought it down into a great torrent of evils.

just as one who, having gone forward by guesswork a milestone or so further, and not finding the road, thereby turns aside still further, and so, growing weary and having no resource by which to direct himself upon his journey, might perhaps be unable to find it at all, unless he should turn back by the very way he entered -- so also every heresy, having conceived the idea of discovering some shortcut, has run aground through this long detour, and has found for itself an unbreakable wall: the tangled thicket of folly and ignorance;

and such a heresy could never find its way to the true road, unless each one should turn back to the original pattern of the road, that is, the royal road;

just as the Law also cried out explicitly, when holy Moses said to the king of Edom, 'Thus says your brother Israel:'

'I will pass through by your borders into the land which the Lord swore to give to our fathers, a land flowing with milk and honey, the land of the Amorites and Perizzites and Girgashites and Jebusites and Hivites and Canaanites and Hittites, a land flowing with milk and honey;'

'We will not turn aside to the right or to the left; we will drink water for money, and eat food for money;'

'We will not turn aside this way or that; we will walk by the king's highway.'

For there is a royal road, which is the church of God and the journey of truth.

But each of these heresies, having abandoned the royal road and turned aside to the right or to the left, and having thus given itself over more and more, will be dragged into error, and the pathless wandering of error no longer has any limit within each heresy.

Come, then, servants of God, sons of God's holy Church, who know the secure rule and walk the way of truth: let us not be dragged away by voices, nor be led by the voice of any counterfeit pursuit.

For their ways are treacherous, and the path of their counterfeit reasoning is steep and hard to climb;

they boast greatly, and yet do not even know the small things.

They profess liberty, while they themselves are slaves of sin;

they boast of the greater things, and have not laid hold of the lesser things at all.

But concerning these men who are indeed called 'Pure,' though 'impure' if one must speak the truth, I consider enough to have been said sufficiently up to this point.

Having thus cast this heresy aside like the face of a basilisk -- a creature that, under the pretense of its name, bears some most distinguished title, but by its very encounter brings about death --

let us, having struck it down by the power of the wood of the cross, set out once more toward the others, bringing with us our supplication to God himself, that he would accompany us, remain with us, be present with us, work together with us, preserve us, instruct us, and deem us worthy to speak the truth, so that we ourselves, by saying anything falsely, might not fall under the same judgments as those heresies which have taught the world things that are not true.

Those who hold views similar to these are themselves also, so they claim, insubordinate rebels, because they do not commune with those who lapsed during the persecution.

They will be overturned by the very same arguments, just as the Novatians also -- who are unequally yoked with them, and who are accordingly called 'the Pure' -- have likewise been overturned.

For this reason, we have had no need to work out anything further concerning these men, but have joined them together with those like them.

But these men, again, have fallen away even more excessively and worse than the others.

For they hold the faith according to Arius;

They will likewise be overturned concerning the faith which they wrongly hold, just as Arius too was overturned by the arguments of truth, holding the same views as these men, and these men holding the same as he.

And having passed by this one as well, we shall proceed to the next, as though we had trodden underfoot terrible serpents in the Lord.

Against the Angelics: heresy 40, but 60th in the series.

We have heard of the heresy of the Angelics, and we have only heard the name; we do not know very clearly what this heresy is, because perhaps, having arisen at some time, it later ceased and was utterly dissolved.

But for what reason it got its name, we do not know.

Why it is called by this name I cannot say — whether it is because they dignified themselves with the rank of angels and were led by a most exalted way of life (nor do I affirm this either), or whether they took the name from some place, since there is a certain region called Angelene lying beyond the country of Mesopotamia.

Now that the hearer has already been reminded by you, you will not come under suspicion to our discredit.

For we promised, concerning some heresies, to explain the roots and the sustenance and something of what happens among them, and concerning others merely to mention them by name.

But as the divine power made ready and gave help, we have gone through the whole of them up to this heresy and left none unexplained, except this one alone.

Perhaps because it was puffed up with conceit for a short time and afterward ceased, we did not come to know its tenets very clearly.

Having mentioned only the name of this one briefly — using its name as one uses the word for a miscarriage — we shall pass by the place, turning our impulse instead to examine the rest, and asking the Master of all to appear to us, and, having shown to our small mind the exact truth of what happens among them, to indicate everything with precision, so that we may bring about correction for ourselves and for our neighbors, to flee what is base, and to secure for ourselves in God a firm footing in what is good and most true.

Against the Apostolics, the forty-first, but the sixty-first in the sequence.

After these, others named themselves Apostolics, and they also wish to call themselves Apotactics.

For among them it is strictly observed that one owns nothing.

These too are an offshoot of the doctrines of Tatian — of the Encratites, the Tatianists, and the Cathari — who by nature do not accept marriage.

The mysteries have also been altered among them.

They pride themselves, forsooth, on owning nothing, but these people vainly cause schisms and do harm to the holy Church of God, having through their self-devised worship fallen from the loving-kindness of God.

For among them there is no longer any reception back of one who has lapsed, and they hold opinions similar to those mentioned above concerning marriage and other matters.

And the Cathari use only the explicit scriptures, but these rely for the most part on the so-called Acts of Andrew and of Thomas, being altogether alien to the canon of the Church.

For if marriage is abominable, then all who have been born through marriage are wholly unclean.

And if the holy Church of God belongs only to those who have renounced marriage, then marriage no longer comes from God; and if it does not come from God, then the whole business of procreation is alien to God; and if the business of procreation is alien to God, then those born from such unions are themselves alien to God.

Where, then, is that which was said, 'What God has joined together, let not man separate'? For a separation brought about by compulsion does not belong to man's doing; but to practice continence by one's own choice showed itself to be the work not of man, but of God.

And the necessity that comes by nature often carries blame with it, because what is accomplished under compulsion is not accomplished with a blessing, but stands outside the rule.

For piety is not a matter of compulsion, but righteousness comes from free choice.

But the things that are necessary by nature for piety, being measured out by nature, are plain: not to fornicate, not to commit adultery, not to be licentious, not to take a second wife while bound to the first, not to plunder, not to do wrong, not to get drunk, not to be gluttonous, not to worship idols, not to murder, not to practice sorcery, not to curse, not to revile, not to swear; to be indignant and yet quickly to be appeased, to be angry and not to sin, not to let the sun go down upon one's wrath.

But that one should be joined in marriage with good order — this, nature, created by God and permitted by him, will make plain; and as for the other such matters, the measure of what is permitted differs from case to case.

What then? Is the Church, which extends from the ends of the earth to the ends of the earth, to be cut off? And will it no longer stand true that 'their voice has gone out into all the earth, and their words to the ends of the world'? Nor will that which was spoken by the Savior stand any longer: 'You shall be my witnesses to the uttermost part of the earth'? For if marriage is not honorable, and marriage is not according to God, and marriage does not partake of life, then let people be born without marriage!

But if they are born from marriage, then they are profane on account of marriage.

But if they alone are not profane, even though they are from marriage, then marriage is not profane, since without it no one will ever be born into the world.

And great indeed is the error of men, which through various devices and many pretexts has worked evil upon human nature, and through some pretext or other has led each person astray from the truth.

The Church, then, does practice renunciation, but it does not abhor marriage; and it has non-possession, but it does not exalt itself over those who possess righteousness together with property, having received it from their own parents, provided it suffices for themselves and for those in need.

And many abstain from certain foods, but they are not puffed up against those who do not abstain.

For let not him who eats despise him who does not eat, and let not him who does not eat judge him who eats.

For he who eats, eats to the Lord, and he who does not eat, to the Lord he does not eat.

And you see one accord and one hope and one faith in the Church, which grants to each according to his own capacity and according to his own struggle of labor.

The holy Church of God resembles a ship.

For a ship is not fashioned from a single kind of wood, but from various kinds: its keel it has from one kind of wood, though not carved from a single log, and its anchors from another;

the planking and the boards and the hold, the stem-timbers and the parts of the stern, of the sides, and of the cross-beams, the sail and the rudders, the cleats and the collars, the tillers and all the rest — all these it has assembled from different kinds of wood.

But each of these heresies, being as it were hewn from a single log, does not display the true character of the Church;

whereas the holy Church of God has honorable marriage and honors it as such, since marriage is honorable and the marriage bed undefiled; and it has most admirable continence and praises it as such, since it wages a struggle and has despised this life, showing itself thereby still more powerful; and it has virginity, and glorifies it exceedingly as being a virtuous thing, adorned with a most buoyant wing; it has those who have renounced the world, and they are not puffed up against those still living in the world, but rejoice over such people, who are most devout — just as the apostles too, who were themselves without possessions, and the Savior himself, though Master of all, having come in the flesh, acquired nothing from the earth, yet did not reject the women who ministered to him and to his disciples;

for it says, 'who had followed him from Galilee, ministering to him and to those with him out of their own possessions.'

Since that is so, how then will that saying be fulfilled: 'Come, blessed of my Father, on my right hand, for whom my heavenly Father prepared the kingdom before the foundation of the world' —

'for I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was naked and you clothed me'? But whence would these people have had the means to do these things, if not from righteous labors which they performed and from their own possessions gained in righteousness? And if those who had renounced the world and were living the apostolic life were mingled together with the rest, their character was not something alien, nor estranged from the ordinance of God;

and if they had separated from their wives for the sake of continence, their resolve was praiseworthy, provided they did not abhor marriage, but treated those still in marriage as fellow-partners, knowing the measure and rank of each.

For the ship of God receives every passenger, except a pirate;

for on knowing him to be a robber and a pirate, it does not receive him, nor a fugitive who has run away in defiance of his own masters.

It does not receive fornication, it does not receive adultery, it does not receive denial of God, it does not receive those who set at naught the lordship of God's ordinance and of his apostles; but it receives the one engaged in great affairs, and the one experienced in seamanship, and the pilot and the expert, and the one stationed at the bow, and the one at the stern who has the most expert oversight, and also the one who has some measure of standing and cargo aboard, and even the one who comes merely to make the crossing and not be drowned at sea.

And it is by no means the case that it withholds salvation from the one who has not acquired so much; rather, it knows how to save all, each according to his own occupation.

And how then is it that those of Caesar's household send greetings in the Apostle? And how does the Apostle come to say, 'If anyone thinks he is behaving improperly toward his virgin, and it ought to be so, let him do as he wishes — let him marry'?

Nor, apart from the washing, is it possible to fulfill 'not to sin.'

For if all have sinned and fall short of the glory of God, being justified freely by his grace, it is plain that this comes through the washing of regeneration.

For the washing has adorned the soul and the body, washing away every sin through repentance.

Does, then, the grace of baptism extend also over the woman who is in fact a virgin, and is the woman who is not a virgin also pressed to be sealed because of her sin?

But let not some, wavering yet again, suppose — if we say that the Apostle gave instruction concerning a virgin, 'let her marry' — that the Apostle decreed this because he wished to drag down from her own course the virginity that had once for all dedicated itself to God.

For the statement is not about these, but about virgins past their prime, who had remained in their prime not for the sake of virginity, but because they lacked husbands for marriage.

For the apostles, setting out from among the Jews and living according to the Law,

conducted themselves and made the beginning of their preaching while still bound by the ordinances of the Law, not according to some justification of the flesh, but according to the careful observance and precision of the Law.

For the Law wonderfully proclaimed that the Israelites should not give their daughters to those of another tribe, lest they lead them astray to idols.

Each of those who believed at that time, then, was enjoined no longer to give his virgin daughter in marriage to Jews, but to Christians of like faith and like mind.

But since the preaching was still new, there was not yet in every locality a multitude of Christians and of Christian teaching.

Those, then, who at that time had virgin daughters, being unable to give them easily in marriage to Christians, kept their virgins unmarried for a long time; but these, growing past their prime, fell into fornication through natural necessity.

The Apostle, then, seeing the harm resulting from this strictness, made allowance, saying, 'But if anyone wishes to give his virgin in marriage' — and he did not say 'his own virginity,' for he was not speaking of his own body, but of the father who was keeping his daughter a virgin;

but if he calls his own body 'his own virgin,' nothing will prevent that reading either.

He says, then: whoever stands firm in his own resolve — this one too ought to do this: let him marry, he says, he does not sin.

'Let him marry; whomever he sees fit, he does not sin.'

'Are you bound to a wife? Do not seek to be released.'

'Are you released from a wife? Do not seek a wife.'

He who said, 'I wish all to be as I myself am,' also said, 'But if they cannot exercise self-control, let them marry.'

And again, exhorting the unmarried, he said, 'But I say to the unmarried and to the widows, it is good for them if they remain as I am.'

How then did he again say, 'Are you bound to a wife? Do not seek to be released'? Or how will he not be found legislating against his own Lord, who said, 'Whoever does not leave father and mother and brothers and wife and children and daughters is not my disciple'? And how is it that he who says one must leave even a virtuous wife and a father himself again says, 'He who honors father and mother...'?

...should he separate her? But not all the divine sayings require allegory to the degree that they carry inherent force; rather they require careful contemplation and discernment, so as to know the force belonging to each particular matter.

One must also make use of tradition;

for not everything can be derived from divine Scripture.

Therefore the holy apostles handed down some things in the Scriptures, and other things in traditions, as the holy apostle says, 'as I delivered to you,' and elsewhere, 'thus I teach,' and, 'thus I have delivered in the churches, and if you hold fast' -- unless you believed in vain.

So then, God's holy apostles handed down to God's holy church that it is a sin, after having vowed virginity, to turn to marriage; and yet the apostle also wrote, 'if a virgin marries, she has not sinned.'

How then does this agree with that? But he speaks of that virgin who had not vowed herself to God, but who, because of the difficulty arising at that time from the scarcity of those who had believed in Christ, acted thus out of necessity.

And that this is indeed so, the same apostle will teach us when he says, 'refuse younger widows.'

for after they have grown wanton against Christ, they wish to marry, incurring judgment because they have set aside their first pledge of faith.

If, then, even the widow who, after experience of the world, being enrolled to God and marrying, will incur judgment for having set aside her first pledge -- how much more she who, a virgin without any experience of the world, having dedicated herself to God, then marries? For how is it not the case that she has all the more exceedingly grown wanton against Christ, and has set aside the greater pledge of faith, and will incur judgment, as one who has relaxed her own resolve toward God?

Let them marry, then; let them bear children; let them govern their households -- this is a brief and moderate statement against those who think base thoughts concerning each subject of the church's proclamation, rejecting both those who call themselves 'Apostolics,' 'Apotactics,' and 'Encratites,' and rejecting those who water down the faith within the church and persuade little women, having grown slack from the perfect course, to abandon so great a perfection of that course.

And indeed he who sets aside the virginity vowed to God and disgraces the contest incurs sin and judgment.

For an athlete who has corrupted the contest is scourged and cast out of the contest; and one who has corrupted his virginity is cast out of that course and crown and prize. But it is better to receive judgment, and not condemnation.

For those who, out of shame before other men, do not do so openly, but secretly commit fornication, do so under the name of virginity, or of singleness, or of continence.

for their profession is not made to men, but to God, who knows the hidden things and will convict all flesh at his coming concerning the things in which each has sinned.

It is better, then, to have one sin, and not more.

It is better for one who has fallen from the course openly to take a wife for himself according to the law, and, after long repentance for his lapse from virginity, to be brought back again into the church, as one who has stumbled and been broken and is in need of a bandage -- rather than to be wounded every day by hidden arrows and by the evils which the devil brings upon him.

Thus the church knows how to preach; these are the medicines of healing; these are the kinds of the perfumer's craft; this is the compounding of the holy oil prescribed in the Law; this is the good faith that gives fragrance, binding tight the one who contends in the contest, and proclaiming to him that he must stretch out the course, so that he may be able to be crowned.

This is God's own workmanship, gathering all things together into the royal ordinance: purple from the sea, wool from the sheep, linen from the earth, fine linen and silk, skins dyed with madder, and precious stone -- the emerald, the pearl, the agate -- stones differing in color yet of equal worth in value; and also gold and silver and incorruptible wood and bronze and iron; and it does not even reject goats' hair.

being founded in power.

And let every heresy that rises up against the truth cease -- or rather, that drives itself away from the truth.

And this haughty viper -- having struck it, in the manner of the serpent called the 'javelin-snake,' or the 'blind-worm,' or the 'mouse-catcher,' with the wood of the cross, and having left it behind (these reptiles not having so much venom, yet, on account of their darting, their haughty display, and their javelin-like leaping, being aptly likened to these heretics through their well-practiced agility) -- despising all this, let us go on to what follows, O beloved.

Against the Sabellians, [heresy] 42, but 62 in the sequence.

A certain Sabellius arose in times not much earlier than our own, at all not among the most ancient -- for he is a recent figure -- from whom those called Sabellians take their name.

And he too taught in a manner similar to the Noetians, except for a few points which he added as dogma.

And many in the region between the rivers, and in the parts of Rome, hold to the same doctrine, being carried away by a certain folly.

Or as if it were like the sun, which, while being one in substance, has three activities -- I mean the illuminating power, the warming power, and the very shape of its round disk.

And that the warming power -- that is, the hot and burning element -- is the Spirit; the illuminating power is the Son; and the Father is the very form of the whole substance.

And that the Son, having been sent at a certain time like a ray, and having accomplished in the world all the works of the gospel dispensation and of the salvation of mankind, was taken back up again into heaven, just as a ray sent forth by the sun runs back again into the sun.

And that the Holy Spirit is sent into the world, both once for all and individually into each one of those deemed worthy.

and that it brings such a one to life again and, so to speak, makes him boil over, warming and heating him through the power and coming-together of the Spirit.

And these are the things which they hold as dogma.

And they make use of all the Scriptures of the Old and New Testaments, but of certain expressions which they themselves select according to their own perverted derangement and folly.

First, by the saying which God spoke to Moses: 'Hear, O Israel: the Lord your God, the Lord is one; you shall not make for yourself other gods; you shall have no new gods; for I am the first God, and after these things also; and besides me there is no other.'

and as many such sayings as there are, they bring forward according to their own private understanding, in support of these claims.

And again from the Gospel: 'I am in the Father, and the Father in me,' and, 'we two are one.'

But the whole of their error, and the strength of their error, they derive from certain apocryphal writings, especially from the so-called 'Gospel of the Egyptians,' as some have given it this name.

For in it many such things are reported mysteriously, as though smuggled in secretly, in the person of the Savior, as though he were declaring to the disciples that the same one is the Father, the same one is the Son, and the same one is the Holy Spirit.

Then, when they meet with certain simpler or guileless persons who do not know the plain sense of the divine Scriptures, they put forward to them this first perplexing question:

'What shall we say, you there -- do we have one God, or three Gods?' And when the devout person, who does not know the perfect fullness of the truth, hears this, his mind is immediately troubled, and he assents to their error, and ends up denying God, and ends up denying that the Son and the Holy Spirit exist.

In all these things the adversary of mankind, from of old, has secretly worked, so that he might deceive one man in this way and another in that way, and lead the majority astray together, and turn men aside from the way of truth.

'And there is no other' -- this has been clearly confessed in the holy church of God, and it has been agreed that we do not introduce polytheism, but proclaim monarchy.

And in proclaiming this monarchy we do not go astray, but we confess the Trinity -- a unity in trinity and a trinity in unity, and one Godhead of the Father, and of the Son, and of the Holy Spirit.

For the Son did not beget himself, nor has the Father changed from being Father into being Son, nor has the Holy Spirit ever named itself Christ -- but it is the Spirit of Christ, given through Christ, proceeding from the Father and receiving of the Son.

The Father subsists in his own person; the Son subsists in his own person; the Holy Spirit subsists in his own person.

But the Trinity is not a blending together, as Sabellius supposed, nor is it altered from its own eternity and glory, as Arius, with his empty talk, taught as dogma; rather, the Trinity has always been Trinity, and the Trinity never receives any addition, being one Godhead, one Lordship, one glory -- yet a Trinity that can be numbered, Father and Son and Holy Spirit, not as one thing called by three names, but truly the names are complete, and the persons are complete.