藥箱（駁八十異端） 第 1 章 第 46/82 段

And if God wills, he is able to accomplish this — to be present and to move — without the soul, just as the blood of Abel, though it was body, cried out after death, and it was not the soul;

for blood is not the soul, but that which appears is body.

But the body will not be able to be judged without the soul.

For it too would object, saying, 'It was not I who sinned, but the soul;'

'Have I, since it was separated from me, committed adultery? Have I fornicated? Have I worshiped idols?' And so the body would object to the righteous judgment of God, and would object with good reason.

For this reason, then, and on account of many other necessary reasons, God in his wisdom brings our dead bodies and souls to regeneration, in his promise of loving-kindness, so that the one who has labored in holiness may receive from God the whole good recompense, and that those who have done vain things may likewise be judged, body together with soul and soul together with body.

And for the fuller assurance of our life, coming in the flesh and having become man most perfectly, in order to establish his faith in us — foreknowing the unbelief that would come to be in you, O Origen, the very thing that is disputed all the more by you and in many heresies similar to your unbelief, those of the Manichaeans and the Marcionites — and having accomplished all things perfectly in himself for the confirmation and firm foundation of his faith and truth, he made this manifest clearly;

For having risen from the dead, he raised together with himself many bodies of the saints, and they entered with him into the holy city, as I have also related in other places.

Saints arose — so that he might not give occasion to the method of malice, but by very fact he was eager to confirm that which is disputed by unbelievers, for the confirmation of our knowledge concerning life — speaking of the 'bodies' of the saints.

And not only that he raised them, but also that they manifested themselves to many in the city; in which was fulfilled, through his power, the word 'bringing out those who were bound, with courage' — meaning by this the souls of the bodies that had been raised.

For these were the prisoners of the camp, those bound in Hades;

And likewise he speaks of 'those who provoke,' 'those who dwell in tombs,' meaning thereby the bodies of those who had risen; and he did not say:

'those who were provoked' or 'those being provoked,' but 'those who provoke.'

For those who had recently died, having appeared in the city to many along with the most ancient dead — for I think that the resurrection began from Adam, while the recent ones were of the same bodies buried in the place of Golgotha, over which he was crucified and, fulfilling what was written, said: 'Awake, you who sleep, and rise from the dead, and Christ will shine upon you' — he who was crucified above you — and others together with them, being recognized by their own kin, at first astonished those who saw them,

for if a father chanced to meet a child who had risen, or a brother a brother, or a kinsman a kinsman who had died twenty or ten years before, then, out of amazement, they would ask:

'Are you not so-and-so, who was buried by us in this place? How have you risen and come?' And being asked in turn by the one who had risen:

'What happened here among you three days ago, when the earth was shaken?' And they would say that they had seized a certain deceiver named Jesus, who was leading the people astray, and had crucified him, and the deception had ceased — while that one, for his part, confessed the grace of the Lord and the truth, and said, 'Woe to you, for you have denied and crucified the Author of the world's salvation!'

'For he raised us up by the mighty power of his divinity and incarnation.' There, then, the divine Scripture was fulfilled, that saying, 'likewise those who provoke, who dwell in tombs.'

For hearing from those who had been raised that they had risen through the Lord Jesus, they were provoked, since they had gone so far as to attempt, even to the point of death, to deny and crucify the Author of life.

And perhaps the loving Lord also brought this about for the benefit of those who beheld the risen ones.

For we think that many, upon beholding those who had been raised and being pierced to the heart, were both benefited and came to believe.

Therefore you also, Origenists, be persuaded and believe, and do not destroy many by your error.

But let this suffice for me against Origen the self-styled philosopher, who vainly took upon himself the name 'Adamantius,' and against his absurdity — the destructive teaching which he has ill-devised against the truth in many parts of the faith.

Having now passed over this heresy as well, I shall next examine the others in turn, beloved, calling as usual upon God as the helper of our incompetence, so that I may be able to withstand every vain voice raised up against the truth, and to defeat it, according to what was spoken by holy Isaiah: 'Every voice that rises up against you, you shall defeat; and they shall be found guilty because of it' — so that, having thus in God brought the task to completion, we may offer to those who wish to read with understanding an exercise in truth and a healing remedy concerning each beast and venomous reptile — I mean the persons of the heresies — by way of an antidote; and in the present case, that of the Origenists, fashioned like a toad formed out of much slime, churning and croaking with a louder voice — taking hold of the Lord's resurrection as a kind of preliminary draught, so to speak, let us pour out the sticky venom of the toad and the injustice of this wretched reptile.

For this too has befallen him, along with all who are persuaded by him, to suffer; wherefore I also groan on his account: 'Alas, how you have been harmed, and how many others you have harmed' — bitten, as it were, by a fearsome viper, by worldly preliminary education I mean — and you have become poison to others.

For the natural historians say that the dormouse nests and bears many young together at one time, up to five or even more, and that vipers hunt these.

it brings food for their eyes, and rears them after they have been made blind, until it wishes to bring forth each of them and eat it.

But if it should happen that some inexperienced persons come upon such creatures and take them for food, they take to themselves as poison those things which have been nourished by the venom of the viper.

So also you, O Origen, having been blinded in mind by the aforementioned Greek education, have vomited forth venom upon those who were persuaded by you, and have become for them food full of poison — by which things you yourself have been wronged, having wronged the majority.

Against Paul of Samosata: [Heresy] 45, but 65 in sequence.

Paul, called 'of Samosata,' succeeds these, having arisen after Novatus and Origen, who is henceforth to be numbered among the heresies, on account of which he wished to draw upon himself haughtiness and to be lifted up against the truth through his bombastic nonsense and through a notion shaken loose by the devil — a man whom one must truly mourn as having run aground through the envy of the devil and fallen from a height;

For in him is fulfilled what was said: 'The bewitchment of wickedness obscures what is good, and the roving of desire perverts the innocent mind.'

This Paul of Samosata, then, whom we have called to mind for our account, whose name we mentioned at the beginning and whose heresy we now proceed to relate, was from Samosata, [a city] in the region of Mesopotamia and the Euphrates;

who, at this time, in the days of the emperors Aurelian and Probus, was appointed bishop of the holy catholic Church over the Antiochenes.

But being lifted up in his mind, he fell away from the truth and revived the heresy of Artemon, which had once existed long before, at the beginning, and had since been extinguished.

This man asserts that God the Father and the Son and the Holy Spirit are one God, and that his Word and his Spirit are always in God, just as a man's own word is in his heart.

and that the Son of God does not have his own subsistence, but exists within God himself — just as, indeed, Sabellius and Novatus and Noetus and others [also held];

yet not in the same way as those, but differently from them.

He holds that the Word came and dwelt in Jesus, who was a man,

and thus, he says, God is one; and it is not that the Father is Father, and the Son is Son, and the Holy Spirit is Holy Spirit, but that God is one — the Father — and his Son is in him, as a word is in a man;

putting forward his own heresy, as it were, from these testimonies — from Moses' having said, 'The Lord your God, the Lord is one.'

This man, however, does not assert, as Noetus did, that the Father suffered, but says:

'The Word came and only operated, and then went back up to the Father.'

And great is the absurdity in this man.

Let us see, then, whether the words of this deceived man will stand together.

For he asserts that Christ said, 'I am in the Father, and the Father is in me.'

But we too say that the Word is God from the Father, begotten from him and always existing together with him; yet we do not speak of the Father as being without a Word possessing his own subsistence.

but we say the Word of the Father is the only-begotten Son, God the Word, as he says: 'Everyone who confesses me, him will I also confess before my Father' —

and by the phrase 'in me... before my Father,' he showed the Father to be, by nature, one possessing his own subsistence.

But these men, smuggling in Judaism, possessing nothing more than the Jews, shall be called second Jews, and 'Samosatenes,' being nothing other [than Jews], setting themselves forward by name alone in mere pretension.

For by denying God from God, the only-begotten Son and Word, they are of the same kind as those who denied him at his coming, having become God-slayers and Lord-slayers and deniers of God.

The truth is, however, that they neither practice circumcision nor keep the Sabbath, but in all other respects they are just like the Jews.

For indeed, we ourselves in truth also do not say that there are two gods or two godheads, but one godhead;

since we speak neither of two fathers, nor two sons, nor two holy spirits, but of the Father and the Son and the Holy Spirit as one godhead, one doxology;

[We hold] the Father to be a fountain; but he, by calling him alone God, does away — as far as it lies in him — with the deity and subsistence of the Son and of the Holy Spirit;

and holding the Father himself to be one God without a Son begotten [of him], so that the two — Father and Son — become imperfect: the Father, without a Son, and the Word of the living God and true Wisdom, without fruit;

For they suppose the Word to be such as the word in the heart, and Wisdom such as each man has in his soul — the understanding from God, which he has obtained from God.

For this reason they say that God, together with his Word, is one person, just as a man and his own word are one; glorifying [God] no more than the Jews do, as I have said, being blind to the truth and deaf to the divine Word and to the proclamation of eternal life.

For they show no reverence for the true word of the Gospel which says, 'In the beginning was the Word, and the Word was with God, and the Word was God.'

'All things were made through him, and without him not one thing was made that was made.'

For if in the beginning was the Word, and the Word was with God, his existence is not according to mere utterance alone, but according to subsistence.

And if the Word was with God, then the Word is not the same as the one with whom he was;

for neither is the one with whom he was, himself the Word.

For if God has a word in his heart, and one not begotten, how is it fulfilled that '[the Word] was,' and that 'the Word was God'? For man's word is not a man in relation to a man;

for it neither lives nor has its own subsistence, but is only a movement of the living, subsisting heart, and not a subsistence [in itself].

For as soon as it is spoken, it no longer exists, but it endures only while it is being spoken.

But the Word of God, as the Holy Spirit says through the mouth of the prophet, 'Your word endures forever.'

In agreement with this, the evangelist says, confessing him as God manifested and having come, without including the Father together with the incarnation of the Word;

For he says, 'The Word became flesh and dwelt among us,' and he did not say, 'The Word and the Father became flesh';

and that 'in the beginning was the Word, and the Word was with God, and the Word was God' — and he did not say:

And lest some, maliciously twisting these luminous and life-giving sayings to their own wickedness and harm — for in various ways the heart of man is intently set upon evil from its youth — should begin to say:

'The Word was in God' — but rather, as you yourself also say, 'the Word was with God';

'therefore the Word is not from the subsistence of the Father, but the Word is outside of God' — again the truth turns back to correct her own children,

convicting the minds that whore against her; and the only-begotten himself says, 'I came forth from the Father and have come,' and again, 'I am in the Father, and the Father is in me.'

But as the other translators [render it]: Aquila, for his part [renders]:

'From the womb, risen at dawn for you, is the dew of your childhood'; and Symmachus:

'As the dew at dawn is your youth'; and Theodotion:

'From the womb, from the morning, is your youth'; and the fifth edition:

'From the womb, from the dawn, is the dew to you in your youth'; and the sixth edition:

'From the womb they will seek you, the dew of your youthfulness'; and in the Hebrew [text]...

Merem messaar laktal ieledecheth, which plainly and beyond doubt means:

From the womb, before the morning star, I begot you.

For 'merem' means 'from the womb,' and 'messaar' means 'earlier than all things,' that is, 'before the morning star'; 'laktal' means 'before the dew'; and 'ieledecheth' means 'child,' that is, 'I begot you.'

For he was not speaking merely of the morning star as a star, even though there were many stars, and sun and moon, which came into being on the fourth day, whereas sea and trees and fruits, and the firmament and earth and heaven had come into being earlier, and the angels had come into being together with these.

For if the angels had not been created together with heaven and earth, he would not have said to Job that when the stars came into being, all my angels praised me with a loud voice.

'Before the morning star,' then, means before anything existed or was created.

For the Word always existed together with the Father;

for through him all things came into being, and without him not one thing came into being.

You have shown that the angels existed before the stars, yet you have said that they came into being together with heaven and earth.

From where have you derived this proof? Tell us.

Is it not the case, then, that they certainly came into being before heaven and earth? For nowhere does Scripture clearly indicate the time of the angels' creation.

And that you have rightly shown them to exist before the stars is quite clear;

for if they had not existed, how could they have hymned God at the making of the stars? But we are not able to state the resolution of each question from our own reasonings, but from the sequence of the Scriptures.

For the word of God clearly signifies that the angels came into being neither after the stars nor before heaven and earth, since the saying is plainly unalterable, that before heaven and earth nothing existed among created things, because in the beginning God made heaven and earth, this being the beginning of creation, with nothing among created things existing before it.

Therefore, as I said before, the word that is in a man cannot be called a man, but the word of a man.

But if the Word of God is God, he is not a word without hypostasis, but a Word who is God with hypostasis, begotten of God without beginning and without time;

for the Word became flesh and dwelt among us, and we beheld his glory, glory as of the only-begotten from the Father, full of grace and truth.

John testifies concerning him, and cries out, saying:

This is he of whom I said, 'He who comes after me has come to be before me, because he was before me.' He came into the world, that the world might be saved through him. He was in the world, and the world came into being through him, and the world did not know him.

Do you see the only-begotten Word? Do you see him coming into the world among men, having the full glory of the only-begotten from the Father? Not as though the Father were the Word, nor as though the Father had appeared together with the Word in a blending, as a man appears together with his own word — where his word cannot appear unless the one who utters the word is present.

Whom, then, shall I believe? With whom shall I agree? From whom shall I receive life through their teachings? From the holy evangelists and Spirit-bearers, who declared that the Word was sent from the Father, or from these followers of Paul of Samosata, who assert 'God' together with 'the Word,' and 'the Word' together with 'God,' and who define the person of the Father in relation to the Word and of the Word in relation to the Father as one person? But if the person is one, how does the one send while the other is sent? For the prophet says, 'He will send forth his word, and melt them';

'His spirit will blow, and the waters will flow.' And again: 'I came forth from my Father and I have come; and I live, and the Father who sent me lives in me.'

How, then, is the one who is sent, sent, and appears through the flesh? For no one has ever seen God;

the only-begotten God, who is in the bosom of the Father, he has made him known.

And he speaks as the only-begotten God:

For the Word is begotten of the Father, whereas the Father was not begotten;

For divine knowledge anticipated, proclaiming its own truth through its foreknowledge, for the safety of our souls, since it knew beforehand the folly of the Samosatene, the false doctrine of the Arians, the wickedness of the Anomoeans, the fall of the Manichaeans, and the evil contrivance of the remaining heresies.

And for this reason the divine word secures us with regard to each expression;

for it never calls the Father only-begotten,

for how could the unbegotten be only-begotten? But it calls the Son only-begotten, so that the Son might not be thought to be the Father, and so that the Word who is God might not be likened to a word in the heart of a man.

For if he is called 'Word,' he is so called for this very reason, so that no one should suppose him to be alien to the substance of God the Father;

and he is no longer a word without hypostasis, but one with hypostasis, because he is only-begotten, full of grace and truth;

and you see how many things there are for the security of our life;

Thus 'no one has ever seen God,' so as to signify the invisibility of the Father and of his own godhead; while 'only-begotten God' is said so as to confirm his own godhead as it appears through the flesh.

How many other things, beyond these, could one gather and set forth for us against the folly of the Samosatene? For if he were in the Father as a word is in the heart of a man, how could he have come to appear through his own manifestation? For as he was explaining himself to his disciples, he says, 'He who has seen me has seen the Father.'

But this signifies, 'I am in the Father.'

And he did not say, 'I am he,' but, 'I have come in my Father's name,' and, 'It is he who bears witness concerning me.'

And again, concerning the Holy Spirit: 'I will ask the Father, and he will send you another Comforter;'

Observe how the words 'he will send,' and 'another,' and 'I,' are used, so as to show the Father as having hypostasis, the Son as having hypostasis, and the Holy Spirit as having hypostasis.

'For he will glorify me,' he says concerning the Holy Spirit, 'because he will take of what is mine.'

And what does he mean? The one who proceeds from the Father and takes of what is mine.

But he also says, 'The testimony of two men is true,' and, 'I bear witness concerning myself, and the Father who sent me bears witness concerning me.'

And how many other things, just as many and beyond these, could be gathered!

For behold, he says, 'I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to infants.'

'Yes, Father, for so it was well-pleasing in your sight.'

'All things have been delivered to me by my Father, and no one knows the Son except the Father, and no one has known the Father except the Son and whomever the Son wishes to reveal him.'

For the words 'you have revealed them to infants' and 'all things have been delivered to me by my Father' were said so as to cut off their contrived and alien terminology.

But observe the devil, who forever wages war against human nature: what he has hatched within them, as it were by a diabolical energy of speech.

For the servants of the Jewish heresy pretend to defend themselves against these things, being ashamed on this account because of the clear teaching set forth by the divine Gospels, so that they might not appear to be utterly opposing the true knowledge of the Gospel.

For they claim that Jesus was a man, and that the Word breathed into him from above;

and these things the man says about himself.

For the Father together with the Son is one God, while the man from below displays his own distinct person;

and thus the two persons are completed.

How, then, can a man be God, O most foolish of all men, whose mind is turned away from heavenly understanding? How can he who says, 'He who has seen me has seen the Father,' be, according to you, a mere man? For if the man is as the Father,

then the Father differs in nothing from the man.

But if the Word who is God, having become man in perfection while remaining perfect, is God begotten from above from the Father, then he rightly and clearly declares concerning himself, saying, 'He who has seen me has seen the Father,' just as the Jews also say concerning him:

For, it says, they sought to kill him, not only because he did these things, but also because he called himself the Son of God, making himself equal with God.

For by saying again, 'He who has seen me has seen the Father,' he declares the Father, who is God, to be equal to himself.

Now it is not a mere man who is equal to God, nor one who is 'as God,' but he who is truly begotten from God the Father, God the only-begotten Son.

Concerning him Paul says: 'who, though he existed in the form of God, did not regard equality with God a thing to be grasped, but emptied himself, taking the form of a servant;'

for as regards God, he existed in that form, but as regards the form of a servant, he declared it to be something assumed, and did not say that it was ever properly his own.

Now our Savior and Lord Jesus Christ, God the Word, often speaks in a human manner, and often utters words expressive of human feeling, but not when he says, 'I came forth from my Father, and I have come';

for this cannot be said on account of his humanity;

but when he rightly bears witness, saying, 'If I bear witness concerning myself, my testimony is not true,' it is so that he might show his own becoming man;

and, conversely, speaking concerning his godhead, 'Even though I bear witness concerning myself, my testimony is true,' it is so that he might show both his true godhead and his true becoming man.

There are not, then, two Gods, since there are not two Fathers either;

nor is the hypostasis of the Word abolished, because the godhead of the Son is not one blended unity with the Father.

For the Son is not of a different substance from the Father, but is of the same substance as the Father;

yet he cannot be of a different substance from the one who begot him, nor of an identical substance, but of the same substance.

nor, again, do we say that he is not the same as the Father in substance;

For the Son is identical to the Father in Godhead and in essence, and is not different from the Father nor of another hypostasis, but is truly a Son of the Father both in essence and in hypostasis and in truth.

But the Father is not the Son, nor is the Son the Father, but he is truly a Son begotten of the Father.

Therefore there are neither two gods, nor two sons, nor two holy spirits, but the Trinity is one Godhead—Father, Son, and Holy Spirit—being consubstantial.

For when you say 'consubstantial,' you do not mean a blending together.

For 'consubstantial' does not signify that there is only one being, nor, because it is called consubstantial, does it separate the essence of the Son—who is truly related to the Father—or alienate his hypostasis.

For the divine word does not proclaim two first principles, but one first principle.

For it says, 'The house of Judah and the house of Israel shall come together, and shall appoint for themselves one head.'

Therefore, whoever proclaims two first principles proclaims two gods, and whoever does away with the Word and his hypostasis betrays Judaism.

For Marcion suggests two first principles—or rather three, opposed to one another.

But the new Jews—these Samosatenes—do away with the hypostasis of the Word, so that they too may be shown to be lord-slayers and deniers of God with regard to the salvation wrought by our Lord.

There is, then, one first principle, and from it the Son, an exact image, by nature bearing the impress of his own Father and like him in every way, since he is God from God and Son from Father, true God from true God and light from light, being one Godhead and one dignity.

Therefore it says, 'Let us make man according to our image and likeness.'

Not 'according to your image,' lest it divide [the Godhead]; nor 'according to my image,' lest it declare [the Son] unlike and unequal; but 'according to our image.'

And [it says] 'let us make,' so that the Father might not be a stranger to the things made by him, nor the Only-begotten a stranger to the work of creation.

But the Father creates together with the Son, and the Son creates as well.

through whom all things were made, being a co-creator with the Father.

And because the Son is begotten of him, he is one perfect Son of a perfect Father, and the Father is a perfect Father of a perfect Son, the Son possessing the image of the Father's perfection—the image of the invisible God, not a model of an image, not an image of an image, not unlike, but the image of the Father—so that he might in truth show the unvarying likeness that comes from the unoriginate and timeless begetting.

The Son, then, is the image of the Father.

For indeed kings, too, do not become two kings by having an image made of themselves, but there is one king together with his image.

[So there is] one God—not some incomplete thing made up of two parts—but the Father is perfect, the Son is perfect, the Holy Spirit is perfect.

For he says, 'I am in the Father'—not as a word is in a man's heart, but we know the Father as one who is intelligible together with the Son, and the Son as begotten of the Father.

[They suppose him, on the contrary, to] exist in God above, as a word exists in a man's heart.

For these things bear all the marks of the demon's stupefaction and of an utter denial of God.

Having judged these few remarks to be sufficient against this man's heresy,

for the force of their arguments is not difficult [to counter], nor is it incapable of being overturned by all who have understanding.

therefore, having cut out the roots of this man's thorns by the proclamation and understanding of the truth, and having, so to speak, quenched his venom and exposed his poison, calling upon our helper together with the Son—the Father who truly is, and the Son truly begotten as a hypostatic being, and his Holy Spirit, a hypostatic Spirit—and upon the saving economy of the incarnate dispensation, by the trophy raised against death, I mean the cross, having broken the head of this question raised by the new Jews, let us proceed, beloved, to what follows.

As the creature called the 'oak-viper' is said to be a serpent, and it lurks most constantly among grasses or also oak trees;

hence it is also called 'oak-viper,' from its being fond of trees and likening itself, amid the leaves falling from the trees, to the greenness of each one—

this creature's [bite] is not so very painful, yet if [the venom] persists, it brings about death.

for in just this way this man too, and the heresy stemming from him, likens himself to the company of the faithful, having put on the name of Christ while having taken up the mind of the Jews, confessing 'Christ the Word' yet thinking of him as not truly existing, and is not ashamed to parade himself triumphantly in many respects;

having trodden underfoot, with the sandal of Christ, his seeming teaching which is in fact error, and having lanced with the healing scalpel of the Gospel those who were bitten and drawn the venom out of them, we shall proceed, as I said before, to the narrative of what follows.

Against the Manichaeans, [Heresy] 40, but 60th in order.

The Manichaeans, who are also called Acouanites after a certain veteran who came from Mesopotamia, named Acouas, who brought this poisonous doctrine to Eleutheropolis—these men proclaimed [their teaching] in their own lifetime, at that period, having risen up as a great evil for the world after the heresy of Sabellius.