Chapter XLV.--Conclusion. Contrast Between the Statements of Hermogenes and the Testimony of Holy Scripture Respecting the Creation. Creation Out of Nothing, Not Out of Matter.
But it is not thus that the prophets and the apostles have told us that the world was made by God merely appearing and approaching Matter. They did not even mention any Matter, but (said) that Wisdom was first set up, the beginning of His ways, for His works. [6593] Then that the Word was produced, "through whom all things were made, and without whom nothing was made." [6594] Indeed, "by the Word of the Lord were the heavens made, and all their hosts by the breath of His mouth." [6595] He is the Lord's right hand, [6596] indeed His two hands, by which He worked and constructed the universe. "For," says He, "the heavens are the works of Thine hands," [6597] wherewith "He hath meted out the heaven, and the earth with a span." [6598] Do not be willing so to cover God with flattery, as to contend that He produced by His mere appearance and simple approach so many vast substances, instead of rather forming them by His own energies. For this is proved by Jeremiah when he says, "God hath made the earth by His power, He hath established the world by His wisdom, and hath stretched out the heaven by His understanding." [6599] These are the energies by the stress of which He made this universe. [6600] His glory is greater if He laboured. At length on the seventh day He rested from His works. Both one and the other were after His manner. If, on the contrary, [6601] He made this world simply by appearing and approaching it, did He, on the completion of His work, cease to appear and approach it any more. Nay rather, [6602] God began to appear more conspicuously and to be everywhere accessible [6603] from the time when the world was made. You see, therefore, how all things consist by the operation of that God who "made the earth by His power, who established the world by His wisdom, and stretched out the heaven by His understanding;" not appearing merely, nor approaching, but applying the almighty efforts of His mind, His wisdom, His power, His understanding, His word, His Spirit, His might. Now these things were not necessary to Him, if He had been perfect by simply appearing and approaching. They are, however, His "invisible things," which, according to the apostle, "are from the creation of the world clearly seen by the things that are made;" [6604] they are no parts of a nondescript [6605] Matter, but they are the sensible [6606] evidences of Himself. "For who hath known the mind of the Lord," [6607] of which (the apostle) exclaims: "O the depth of the riches both of His wisdom and knowledge! how unsearchable are His judgments, and His ways past finding out!" [6608] Now what clearer truth do these words indicate, than that all things were made out of nothing? They are incapable of being found out or investigated, except by God alone. Otherwise, if they were traceable or discoverable in Matter, they would be capable of investigation. Therefore, in as far as it has become evident that Matter had no prior existence (even from this circumstance, that it is impossible [6609] for it to have had such an existence as is assigned to it), in so far is it proved that all things were made by God out of nothing. It must be admitted, however, [6610] that Hermogenes, by describing for Matter a condition like his own--irregular, confused, turbulent, of a doubtful and precipate and fervid impulse--has displayed a specimen of his own art, and painted his own portrait.
[6593] Prov. viii. 22, 23.
[6594] John i. 3.
[6595] Spiritu Ipsius: "by His Spirit." See Ps. xxxiii. 6.
[6596] Isa. xlviii. 13.
[6597] Ps. cii. 25.
[6598] Isa. xl. 12 and xlviii. 13.
[6599] Jer. li. 15.
[6600] Ps. lxiv. 7.
[6601] Aut si.
[6602] Atquin.
[6603] Ubique conveniri.
[6604] Rom. i. 20.
[6605] Nescio quæ.
[6606] Sensualia.
[6607] Rom. xi. 34.
[6608] Ver. 33.
[6609] Nec competat.
[6610] Nisi quod.
tertullian against_valentinians anf03 tertullian-against_valentinians Against the Valentinians /ccel/schaff/anf03.v.vi.html
Against the Valentinians
IV.
Against the Valentinians.
In Which the Author Gives a Concise Account of, Together with Sundry Caustic Animadversions on, the Very Fantastic Theology of the Sect. This Treatise is Professedly Taken from the Writings of Justin, Miltiades, Irenæus, and Proculus.
[Translated by Dr. Roberts.]
------------------------
Chapter I.--Introductory. Tertullian Compares the Heresy to the Old Eleusinian Mysteries. Both Systems Alike in Preferring Concealment of Error and Sin to Proclamation of Truth and Virtue.
The Valentinians, who are no doubt a very large body of heretics--comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure [6611] what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. [6612] Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; [6613] and they require a long initiation before they enrol (their members), [6614] even instruction during five years for their perfect disciples, [6615] in order that they may mould [6616] their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: [6617] there are revealed at last all the aspirations of the fully initiated, [6618] the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, [6619] under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, [6620] and by empty images obviates [6621] the reproach of falsehood! [6622] In like manner, the heretics who are now the object of our remarks, [6623] the Valentinians, have formed Eleusinian dissipations [6624] of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. [6625] By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, [6626] out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern [6627] look and contracted brow, and say, "The subject is profound." If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. [6628] Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading.
[6611] Occultant. [This tract may be assigned to any date not earlier than a.d. 207. Of this Valentinus, see cap. iv. infra, and de Præscript. capp. 29, 30, supra.]
[6612] We are far from certain whether we have caught the sense of the original, which we add, that the reader may judge for himself, and at the same time observe the terseness of our author: "Custodiæ officium conscientiæ officium est, confusio prædicatur, dum religio asseveratur."
[6613] Et aditum prius cruciant.
[6614] Antequam consignant.
[6615] Epoptas: see Suidas, s.v. 'Epoptai.
[6616] Ædificent.
[6617] Adytis.
[6618] Epoptarum.
[6619] Dispositio.
[6620] Patrocinio coactæ figuræ.
[6621] Excusat.
[6622] "Quid enim aliud est simulachrum nisi falsum?" (Rigalt.)
[6623] Quos nunc destinamus.
[6624] Lenocinia.
[6625] Taciturnitate.
[6626] Facili caritati. Oehler, after Fr. Junius, gives, however, this phrase a subjective turn thus: "by affecting a charity which is easy to them, costing nothing."
[6627] Concreto.
[6628] Sua cæde.