藥箱（駁八十異端） 第 1 章 第 52/82 段

But when was he lifted up on earth? For he was speaking concerning the height of the cross, and concerning his ascending into heaven, that he might draw all men up to himself.

And for what reason, being already on high, did he not simply draw all up, but instead came down upon the earth? For it was necessary for him to come and take upon himself the form of men, so that first he might exalt in himself that very holy vessel which he took from Mary, having fashioned for himself the holy body—God the Word from above, having come from the bosom of the Father—so that, being himself exalted in his own body, having lifted it up in himself, he might draw to himself those who are like it.

But who is the ruler of this world? As it is said, 'the whole world lies in the evil one'—meaning not heaven, nor the earth, not the sun, nor the moon, not plants, not the sea, not the mountains, not the air, not the clouds, not the wind, not the stars, not the birds, nor any created thing whatsoever—far from it!—but the world of men: the pride of their reasoning, the insolence of their conceit, the arrogance of men's self-exaltation.

This was the ruler of this world who fell down—pride.

For, he says, 'you receive glory from one another, but I do not seek my own glory.'

For how did pride not fall, how was the ruler of the world not shattered, when Herod stood guard and judged the Judge of the living and the dead, and Lord; when Pilate sat presiding; when a servant struck his cheek; when Judas betrayed him; when Caiaphas passed sentence; when the Jews spat upon him; when soldiers buffeted the head of him who is able, with a mere nod, to roll up heaven and earth? This was the pride, the insolence, and the glory of the men of the world; this was the ruler of the world, who fell to the ground.

For all those of rank in this world who happen to hold positions of eminence, hold their authority through arrogant airs, through insolence and vainglory and pride—none of which is found in the Savior.

'A bruised reed he will not break, and a smoldering wick he will not quench.'

And I have much to say concerning this.

Again the same Mani says: 'the god,' he says, 'of this age has blinded the minds of the unbelievers, so that they should not be illumined unto the light of the gospel.'

If there is a god of this world, then why did the Savior, when he came, act upon what belonged to another? And if he desired the things of another, this is the act neither of a good man nor of a just man;

but if he came, for the sake of saving, not what was his own but what belonged to another, this too is the mark of some flatterer wishing to win over another's dependents.

And if he came to save altogether the things belonging to the god of this age, then he thereby lays up a debt of gratitude to the god of the world himself, endeavoring to save that god's own vessels.

And if the god of this age altogether consents to have his own being saved through the Savior, then he is good—even though he is unable to save them himself—rejoicing at the salvation of his own.

And so henceforth there will be but one single fellowship of goodness: the one who is able saves; while the other, unable to save his own, rejoices at those being saved, counting it a gain to have his own saved by the one who saves well.

And if he does not at all oppose the one who wishes to save what is his own, he will even acknowledge gratitude.

But if he acknowledges gratitude, the Savior will save him first—him, from whom those being saved come—so that he might display upon him too, being saved, his own goodness, and show that he does not prefer rather to save the lesser ones while abandoning the essential one, from whom those being saved came into being.

But if he, the Savior, wishes not to save him, the god of this age, yet saves those who were begotten by him, then he does not accomplish a complete work, nor is he able to work the good in perfection.

But if it is because he, the god of this age, is of a nature that cannot be saved that the Savior is unable to save him, yet saves those who were begotten by him, then all the more those who were begotten from him must be more corrupt than he, and utterly unable to attain salvation.

But if, having nothing of his own to save, he came to what belonged to another for the sake of display—to show his own power to help—great indeed is the absurdity of one who, unable to save what is his own, sojourns among what belongs to another in order to display the very work he was unable to display among his own.

And so the argument concerning the Savior and the ruler of this age, spoken by Mani, has already collapsed; and the god of this age will in truth prove to be no god different from the One who truly is, nor another god subsisting in his own hypostasis—far from it!

For God, the Master of all, who made the world, is one God, the Father of our Lord Jesus Christ, and he never ceases to be so.

But as for that of which the apostle speaks—him whom the unbelievers have chosen to be their god—I do not say merely that there is one god of this age, far from it, but many, to whom the unbelievers have subjected themselves and been blinded in their understanding, just as he also says elsewhere: 'whose god is their belly, and whose glory is in their shame'; and the Lord also says in the Gospel, 'you cannot serve two masters,' and then, after much else, in order to show who the two masters are, he says: 'you cannot serve God and mammon.'

So then, God is God, and mammon is a god of the world.

For through mammon and the belly—these two—the greater part of mankind is blinded, being enticed, not having received the occasion from God, but through their own evil scheming, as each one, in his eager desire, delivers himself up in unbelief as subject to all these things.

Whence also the apostle says: 'the root of all evils is the love of money.'

And for this reason he pronounces a curse, rightly rejecting the evil presumption of deifying it, saying: 'foods for the belly, and the belly for foods; but God will bring to nothing both it and them'—cursing the desires of the belly.

The god of this age, then, has blinded the minds of the unbelievers—just as also in the Gospel the scribe is found, not once but twice, saying: 'What must I do to inherit eternal life?' And he said,

'Honor your father and your mother,' according to what is written.

For the things of the Law were not foreign to him.

as the Lord himself teaches that the keeping of the Law is the inheritance of life.

Then he says: 'All these things I have done from my youth.'

And having heard this, he rejoiced, so as to show that the commandments of the Law were not foreign to his own Godhead;

for by saying that he rejoiced, he made a concord of the Old Testament with the New Testament.

But he says, 'What do I still lack?' And he said to him, 'If you wish to be perfect, sell your possessions and give to the poor, and take up your cross and follow me, and you will have treasure in heaven.'

Then the Lord said, 'It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven.'

For the rich cannot enter, because they have been blinded by the god of this age, having deemed mammon to be their own god and having made themselves subject to the god of this age, that is, to the love of money.

As he says, 'Beware of the leaven of the Pharisees, which is hypocrisy,' and in another place, 'which is love of money.'

And if the blind lead the blind, both will fall into a pit.

For since it was love of money -- the god of this age -- that blinded them, and the light of the gospel did not shine into their hearts, because they had been blinded with regard to love of money;

this it was that blinded Judas as well; this it was that killed Ananias and his household; this it was that destroyed many.

This is the god of this age, whom men chose as their god, seizing for him the honor due to the true God and despising the Lord -- as he says: 'He will hold to the one, and despise the other.'

You cannot serve God and mammon.

And you see the matter interpreted plainly and clearly.

For there is no other god -- not in heaven, not on earth, not in any place whatsoever -- but one Father, from whom are all things, and one Lord Jesus Christ, through whom are all things, and one Holy Spirit, in whom are all things; the Trinity ever existing, the Godhead one, never receiving addition, nor admitting subtraction.

But let us move on again to other matters, and let us tear apart, beloved, the nets of this beast and enemy and avenger, bringing the things spoken by him in his strange jargon to the standard of truth's discourse, for the benefit of those who wish to learn the things of the truth and to turn their minds away from the evil teaching of every heresy.

For again he lays hold of the Law and the Prophets, being an enemy of the truth and of the Holy Spirit who spoke in the Law and in the Prophets, and, having by nature loosed his tongue as he always does, he speaks against the God who made all things and who spoke in the Law and in the Prophets, who is the Father of our Lord Jesus Christ, from whom every fatherhood in heaven and on earth is named; and he says:

'From him comes desire, and from him come murders, and all the other things.'

For he even exhorted them to plunder the garments of the Egyptians, while requiring sacrifices to be offered to him, and all the other things which the Law provides, and to put the murderer to death -- as though not content with the first murder, but committing a second as well, on the pretext of avenging the first murder.

And he casts desires into the minds of men, telling stories about women and other such matters.

'And with a hostile spirit,' he says, 'he prophesied only a little about Christ, so that through those few things he might gain plausible credibility.' Such were the words of the reckless Mani, which he utters with an unbridled tongue against his own Master.

But whoever considers this carefully will see nothing else appearing in it but the workings of a man out of his mind.

For just as a man in delirium arms himself with a sword against himself, and, because of his affliction, cuts his own flesh, thinking he is warding off enemies, though he does not know [what he is doing] -- so also this man arms himself against himself, not understanding the words which he drags out against himself.

For if desire comes from him, and it is he who works desires, how is it that he -- the one who instills desire -- writes everywhere against desire? He who says, 'You shall not desire the things of your neighbor, neither his ox, nor his beast of burden, nor his maidservant, nor his field, nor his wife, nor anything that is your neighbor's' --

if he abolishes desire, then he himself is not the one who supplies desire.

'How then,' he says, 'did he command them to despoil the Egyptians when they went out of the land of Egypt?' Yes indeed --

for he is a righteous judge, as I have already said many times concerning this.

And to show that he himself has no need of sacrifices, he says through the prophet: 'Did you offer me sacrifices, O house of Israel, for forty years?' says the Lord.

To whom then were the sacrifices being offered? To him indeed, so far as the intention of those offering them was concerned; but he himself did not command them because he had need, but so as to accustom them, away from polytheism, to acknowledge one God.

For since they saw sacrifices being offered to the gods of the Egyptians, [he commanded sacrifices] lest, their minds being turned aside on account of polytheism, they should forsake the one and only God.

[Seizing on] this pretext, he begins to distort things he did not mean, saying: 'Why do you bring me frankincense from Sheba, and cinnamon from a distant land? Shall I eat the flesh of bulls, or drink the blood of goats? For these I did not require at your hands, but rather that each of you should do righteousness and truth toward his neighbor, toward his brother.'

And you see that, as time went on, the true substance of the power of the divine words was revealed -- just as he himself again says to Samuel, 'Anoint Saul as king,' yet afterward he rebukes them, saying, 'You have anointed for yourselves a king not through me, and rulers, and I did not command you.'

But since their minds had sought this, God, comforting the prophet Samuel, said, 'It is not you they have rejected, but me,' says the Lord.

'Nevertheless, anoint for them Saul, the son of Kish' --

as though the divine condescended to them like little children, so as to bear the weakness of the weak and to soothe the infant out of its own weakness.

Then he says the most perfect [sacrifice]: 'A sacrifice to God is a broken spirit;'

'A broken and contrite heart God will not despise,' and, 'Offer to God a sacrifice of praise' --

and whatever else there is to say on this matter.

Then this same Mani says, wishing to set forth an account concerning Christ:

He who spoke in the Law is truly great -- he who both set [these things] forth and knew the things to come.

For if he knows the things to come, he is not without foreknowledge, but is God, knowing the things to come;

and he wrote these things down so that they might come to pass.

But if they had been contrary to him, he would indeed have written concerning them, but he would have refuted them, so that we might not be persuaded by them.

But since he confirms that the things to come are fulfilled in Christ, it follows that it is the very same Spirit that spoke in the Law and in the Prophets and in the Gospel.

For there is but one harmony: as through Moses he says, 'The Lord will raise up for you a prophet like me from among your brothers'; and again the Lord says, 'Moses wrote concerning me'; and Moses says, 'Every soul that will not listen to that prophet shall be utterly destroyed'; and again the Lord [says], 'If you do not believe the writings of Moses, how will you believe my words?' And from every side the truth appears to be a certain luminous thing, having no wrinkle in it.

Again, he defines the covenant of the Law as a covenant of death, on the ground that the apostle said, 'But if the ministry of death, engraved in letters on stones, came in glory...' And not only did the divine Scripture say this, but also that the Law is not laid down for the righteous man, but for patricides and matricides and perjurers, and whatever else is opposed to sound teaching.

Since then the Law is not laid down for the righteous man, is the righteous man therefore lawless? May it never be!

But since the righteous man has already accomplished beforehand the things of the Law, the Law is not against the righteous man who has fulfilled it;

it is laid down against those who transgress it, condemning those who break the law.

Thus, then, the covenant is a covenant of death.

For it declared that the murderer should be put to death, the adulterer should be killed, and the lawbreaker should be stoned.

For great indeed was its glory.

For it surpassed the glory of men that arose from their injustice toward one another, being manifested in the light of a pillar of fire, in trumpets sounding fearfully loud, and in the tabernacle of testimony, and it came to be, at that time, in great glory.

For it was necessary that the covenant of death should come first, so that, having first died to sin, we might live to righteousness -- just as Christ bore our infirmities and took up our sicknesses, having offered up everything upon his body on the cross, so that first the things of death, and then the things of life in him, might be fulfilled for our sake.

And for this reason he dies first, so that he might establish the covenant of death;

then he is raised from the dead, so that we might be transformed from glory to glory, even as from the Lord who is the Spirit.

As for death: in descending into Hades he despoiled Hades, he set free those who were bound, with valor he took up the trophy of the cross against the devil.

And see how this glory extends from Moses all the way to the Lord.

How much more, then, will the covenant of life be in glory -- the stone rolled away, the rocks split, the tombs opened, angels flashing like lightning, women bringing good news, peace being given, the Spirit being given by him to the apostles, the kingdom of heaven being proclaimed, the gospel having illumined the whole world! He who descended is himself the one who ascended above all the heavens and sits at the right hand of the Father.

The covenant was not death-dealing, but was directed against death.

But the covenant of death was in glory, so that the surpassing glory might come about in opposition to death.

Then again the same Mani says:

It is impossible for the Old and the New Covenant to belong to one and the same teacher;

for the one grows old day by day, while the other is renewed day by day;

for everything that grows old and ages draws near to vanishing away;

but that one belongs to one god and one teacher, and this one to another god and another teacher.

And if he could show two old covenants, his statement might have seemed plausible, as though there were two who made covenants at that time;

likewise, if he could show two new covenants, it would be possible to accept what was said before.

But if the old belongs to one, and the new to the other, and if the new covenant belongs to the good God while the old belongs to the evil one, then, if the good God did not observe the evil one making a covenant, he did not know that a covenant ought to be made, and he will turn out to have received from him the occasion for his own teaching, being inexperienced in these matters --

for if he had not seen it, he would not have imitated it.

And it would have been more fitting for the old covenant to belong to the good God, so that even the evil one, as an imitator, might hear of it -- rather than he who is the true God [being the imitator].

For the Lord says in the Gospel, 'Whatever the Son sees the Father doing, he likewise does the same.'

And so that he might not yield to the one giving him counsel -- lest the devil should boast and say that through his counsel he had made the Savior do something -- as he [the devil] says to him:

'Command that these stones become loaves of bread' -- but he would not consent, lest, by yielding, he should be supposed to be taking counsel from the devil.

Do you see that he speaks of the two covenants as belonging to one God? For the Apostle says, 'The first covenant was given from Mount Sinai, bearing children into slavery.'

For Mount Sinai is in Arabia.

But the Jerusalem above is free, which is our mother. For even if there are two women, yet there is one husband.

Thus, even if there are two covenants, yet there is one God who established the two.

And for this reason he has not called them two new covenants, nor two old, but one old and one new.

And he says, 'A covenant is valid over the dead'; wherefore the first also was not made without blood.

For Moses took the blood of goats and sprinkled it on the book itself and on the people.

For this reason the second covenant also was given upon the death of the Savior.

This is especially so since the two are most fully in harmony with one another: the one saying, 'A ruler shall not fail from Judah, nor a leader from his loins, until he comes for whom it is reserved'; and the second, that 'God was in Christ, reconciling the world to himself, not reckoning to them their trespasses.'

And much could be said concerning this, but for the sake of brevity I shall pass over it.

And nothing is more foolish than this.

For to whom is it not clear that, when the law proclaimed by the prophets was fulfilled, the prophets came to an end? For if prophets were still coming and proclaiming that Christ was to come from Mary, then Christ had not yet appeared.

For this matter resembles something like the following.

Mounted forerunners are sent ahead to announce him beforehand, and the nearer the king's arrival draws, the more numerous become the heralds of his coming, going on ahead and proclaiming in the cities the news of his arrival.

But when the king actually comes to enter the city, what further need is there of heralds, what further need of mounted riders or of the others who proclaim beforehand the king's arrival, since the king himself is now within? So too were the law and the prophets, until John.

But when John had proclaimed the voice in the wilderness and had shown that this is the Lamb of God who takes away the sin of the world, there was no longer need of prophets to come and proclaim to us the coming of Christ from a virgin.

But there was need of those who had proclaimed his coming beforehand, for the confirmation of his coming, namely that it had been foretold.

For just as, if someone has a tutor (as the Apostle also says, that the law became our tutor until the coming of the Lord), when he comes of age and attains to the teacher, he does not therefore utterly cast off the tutor as though he were an enemy.

So we too were guided by the law and the prophets until the coming of the Teacher.

But having found the Teacher, we do not dishonor the tutor; rather, we even confess our gratitude to him, because, having guided our infancy, he sent us on ahead to more perfect lessons.

Or, just as if someone who is about to sail on the sea has a great ship, but crosses the surf along the shore in a small skiff, and the skiff carries the man to the great ship, the man does not therefore sink the skiff because he has found the great ship; rather, along with being grateful to the skiff, he boards the greater vessel of his salvation.

Or let us put it yet another way: as if someone were cast out by the mother who bore him, but taken up by some chance person and reared for a time, and afterward, when he had grown to manhood, came to recognize his own father according to nature — would such a man, having understanding, because he has recognized his own father and lays hold of his own inheritance, on that account dishonor the one who reared him? Would he not much rather be grateful to the one who reared him, because that one did not allow him to be given over to death? So we too are grateful to God, who gave the law and the prophets, and we are grateful to him who has deemed us worthy of the new covenant of his Son.

This same Manes says that we are the forms of the archons, and that we came into being by the archons, and have been cast down to them as food.

But there is great ignorance in such words.

For we see that things do not happen this way.

For everything on earth, even among the more base and savage beasts, does not attack its own form, but other forms — as one might say, lions do not eat lions, because of their identical shape and likeness; rather, when great famine presses upon the beasts in the mountains and for a long time they find no food, whether because of snow or some other want, they still dwell together in their dens and lairs, lions together with cubs and together with lionesses.

And beast does not attack beast, nor wolf wolf, unless the animal should come into madness, and, being rabid, does not know what it is doing.

If, then, wolf does not eat wolf because of their common shape, how can the archons eat us, if we are of the same shape as they, and would they not rather fawn upon us, so that they might seem to be preserving their own forms? And thus the words of this charlatan are refuted from every side.

Then again he seizes upon a saying from the Gospel, that not all can receive his teaching, but only those to whom it has been given.

But the Savior's word here was not concerning teaching, but concerning eunuchs.

But if the saying, 'not all receive it,' were fulfilled here by the Savior concerning his own teaching, then, if they do not receive it, they do not receive it according to their own judgment.

Such people, therefore, will be called praiseworthy or blameworthy on the basis of their own free will, and the capacity to receive will no longer be a matter of nature.

For what would it profit him to proclaim his own teaching in this way? His argument, then, fails on every side.

For the Savior did not utter this saying concerning teaching, but concerning eunuchism.

And even if he had said it concerning teaching, Manes' argument would still not stand.

'For my sheep know me, and I know my sheep.'

For wishing by flattery to seize souls among those then present at the debate, he uttered this saying, sowing a bait, so to speak, so that through flattery they might seem to be joined to him.

So that, when they had joined him, he might begin to boast and say that he had known them before they came to him.

So this Manes too pretended by divination to know his own followers, but in reality he had come on account of Marcellus, intending to get him into his power.

But his divination came to nothing.

For neither was Marcellus persuaded by him, nor was any other of the people then living at that time.

Then he said that in ancient years no one was saved, but only from the fifteenth year of Tiberius Caesar to his own times.

Now Probus was the emperor at that time, and Aurelian before him, when this Manes was living there.

And in this too he is refuted altogether, since both the Gospel and the words of the apostles speak concerning those who were already saved beforehand.

Likewise the Lord says, 'From this generation shall be required all the righteous blood shed upon the earth, from the blood of righteous Abel to the blood of Zachariah, which was shed between the temple and the altar.'

How then was Abel righteous, how was Zachariah, unless salvation already existed and they were already saved through the law and the prophets? He says, 'Death reigned from Adam until Moses,' that you might know that in Moses death was checked, though not entirely done away with.

For it waited eagerly for Jesus, the perfecter of all things, so that when he gave himself up for humanity — the immortal one dying, the uncontainable one becoming contained, life itself in the flesh enduring suffering — he might, through death, break the one who holds the power of death, the sting of sin, and death itself.

When then at last was fulfilled the word, 'O death, where is your sting? O Hades, where is your victory?' For there, in Moses, death was checked and overturned — that death which had reigned until Moses.

And first there were the righteous ones, Abel and Enoch, who was translated so as not to see death, and was not found.

But the written law did not yet exist, but rather the law according to nature, out of the mind and out of tradition, handed down in succession from fathers to sons.

But when the law was set forth clearly, it became, so to speak, a sword dividing the power of sin.

But when the Savior came, the sting of death was shattered.

And then again death will be swallowed up in victory.

And see how God was saving people by many ways, but the perfection of salvation has come to be, and will come to be, in Christ Jesus our Lord, as the Gospel also says, 'Of his fullness we have all received.'

'And what,' he says, 'is this fullness?' 'For the law was given through Moses; grace and truth came through Jesus.'

There it was given; here it came to be.

If the law is from his fullness, and grace and truth are likewise through Jesus, then the old and new covenant both consist in the law and grace and truth.

This same Manes again makes use of another saying, asserting that Christ redeemed us from the curse of the law, having become a curse for us.

Let him say, then, with what silver the purchase was made, what price was paid, that he might buy us.

Not 'he purchased,' but 'he redeemed.'

But while he knows of the redemption, he is ignorant of the price.

But the truth confesses both.

For he truly both redeemed us and bought us from the curse of the law, having become a curse for us.

And how he bought us, the teacher of the Church immediately adds, saying, 'You were bought with a price, with the precious blood of Christ, as of a lamb without blemish and without spot.'

If, then, we were bought with the blood, you, O Manes, are not among the redeemed, since you have denied the blood.

But from whom did he buy us? Tell me.

Did he purchase us as belonging to another? Was then our former master in want, and, needing our price, did he take it and hand us over to Christ? And if we were handed over to Christ, we no longer belong to the former master.

If, then, the former master no longer possesses us, then we have gone outside his estate, and he has no authority in his own domains.

How then does he work in the sons of disobedience, according to what is written? But this man, mad in every respect, understands neither how he bought, nor how we were bought, nor how he became a curse for us — he has opened his mouth, yet is unable to make good on what he says.