[806] See chap. 3, note 5.
[807] The Gospel of Thomas is of Gnostic origin and thoroughly Docetic. It was written probably in the second century. The original Gnostic form is no longer extant, but we have fragmentary Catholic recensions of it in both Latin and Greek, from which heretical traits are expunged with more or less care. The gospel contained many very fabulous stories about the childhood of Jesus. It is mentioned frequently by the Fathers from Origen down, but always as an heretical work. The Greek text is given by Tischendorf, p. 36 sqq., and an English translation is contained in the Ante-Nicene Fathers, VIII. 395-405. See Lipsius in the Dict. of Christ. Biog. II. p. 703-705.
[808] This gospel is mentioned by Origen (Hom. in Lucam I.), by Jerome (Præf. in Matt.), and by other later writers. The gospel is no longer extant, though some fragments have been preserved by Clement of Alexandria, e.g. in Strom. II. 9, Strom. III. 4 (quoted below in chap. 30), and Strom. VII. 13, which show that it had a high moral tone and emphasized asceticism. We know very little about it, but Lipsius conjectures that it was "identical with the paradoseis Matthiou which were in high esteem in Gnostic circles, and especially among the Basilidæans." See Lipsius, ibid. p. 716.
[809] Eusebius so far as we know is the first writer to refer to these Acts. But they are mentioned after him by Epiphanius, Philaster, and Augustine (see Tischendorf's Acta Apost. Apoc. p. xl.). The Acts of Andrew (Acta Andrææ) were of Gnostic origin and circulated among that sect in numerous editions. The oldest extant portions (both in Greek and somewhat fragmentary) are the Acts of Andrew and Matthew (translated in the Ante-Nicene Fathers, VIII. 517-525) and the Acts of Peter and Andrew (ibid. 526-527). The Acts and Martyrdom of the Holy Apostle Andrew (ibid. 511-516), or the so-called Epistle of the Presbyters and Deacons of Achaia concerning the Passion of Andrew, is a later work, still extant in a Catholic recension in both Greek and Latin. The fragments of these three are given by Tischendorf in his Acta Apost. Apoc. p. 105 sqq. and 132 sqq., and in his Apocal. Apoc. p. 161 sq. See Lipsius in the Dict. of Christ. Biog. I. p. 30.
[810] Eusebius is likewise, so far as we know, the first writer to refer to these Acts. But they are afterward mentioned by Epiphanius, Photius, Augustine, Philaster, &c. (see Tischendorf, ibid. p. lxxiii.). They are also of Gnostic origin and extant in a few fragments (collected by Thilo, Fragmenta Actum S. Johannis a Leucio Charino conscriptorum, Halle, 1847). A Catholic extract very much abridged, but containing clear Gnostic traits, is still extant and is given by Tischendorf, Acta Apost. Apoc. p. 266 sq. (translated in the Ante-Nicene Fathers, VIII. 560-564). The last two works mentioned belong to a collection of apocryphal Acts which were commonly ascribed to Leucius, a fictitious character who stands as the legendary author of the whole of this class of Gnostic literature. From the fourth century on, frequent reference is made to various Gnostic Acts whose number must have been enormous. Although no direct references are made to them before the time of Eusebius, yet apparent traces of them are found in Clement of Alexandria, Tertullian, Origen, &c., which make it probable that these writers were acquainted with them, and it may at any rate be assumed as established that many of them date from the third century and some of them even from the second century. See Salmon's article Leucius in the Dict. of Christ. Biog. III. 703-707, and Lipsius' article in the same work, I. 28.
[811] hairetikon andron anapl?smata
[812] en nothois.
Chapter XXVI.--Menander the Sorcerer.
1. Menander, [813] who succeeded Simon Magus, [814] showed himself in his conduct another instrument of diabolical power, [815] not inferior to the former. He also was a Samaritan and carried his sorceries to no less an extent than his teacher had done, and at the same time reveled in still more marvelous tales than he.
2. For he said that he was himself the Saviour, who had been sent down from invisible æons for the salvation of men; [816] and he taught that no one could gain the mastery over the world-creating angels themselves [817] unless he had first gone through the magical discipline imparted by him and had received baptism from him. Those who were deemed worthy of this would partake even in the present life of perpetual immortality, and would never die, but would remain here forever, and without growing old become immortal. [818] These facts can be easily learned from the works of Irenæus. [819]
3. And Justin, in the passage in which he mentions Simon, gives an account of this man also, in the following words: [820] "And we know that a certain Menander, who was also a Samaritan, from the village of Capparattea, [821] was a disciple of Simon, and that he also, being driven by the demons, came to Antioch [822] and deceived many by his magical art. And he persuaded his followers that they should not die. And there are still some of them that assert this."
4. And it was indeed an artifice of the devil to endeavor, by means of such sorcerers, who assumed the name of Christians, to defame the great mystery of godliness by magic art, and through them to make ridiculous the doctrines of the Church concerning the immortality of the soul and the resurrection of the dead. [823] But they that have chosen these men as their saviours have fallen away from the true hope.
[813] Justin, in the passage quoted just below, is the first one to tell us about Menander. According to him, he was a Samaritan and a disciple of Simon Magus, and, like him, deceived many by the practice of magic arts. Irenæus (Adv. Hær. I. 23) gives a somewhat fuller account of him, very likely based upon Justin's work against heresies which the latter mentions in his Apol. I. 26, and from which Irenæus quotes in IV. 6. 2 (at least he quotes from a Contra Marcionem, which was in all probability a part of the same work; see Bk. IV. chap. 11, note 22), and perhaps in V. 26. 2. From this account of Irenæus that of Eusebius is drawn, and no new particulars are added. Tertullian also mentions Menander (De Anima, 23, 50) and his resurrection doctrine, but evidently knows only what Irenæus has already told; and so the accounts of all the early Fathers rest wholly upon Justin and Irenæus, and probably ultimately upon Justin alone. See Salmon's article Menander in the Dict. of Christ. Biog.
[814] Upon Simon Magus, see above, Bk. II. chap. 13, note 3.
[815] "Instrument of diabolical power," is an embellishment of Eusebius' own, quite in keeping with his usual treatment of heretics. It is evident, however, that neither Justin nor Irenæus looked upon Menander with any greater degree of allowance.
[816] Simon (Irenæus, I. 23. 1) taught that he himself was the Supreme Power; but Menander, according to Irenæus (ibid. §5), taught that the Supreme Power continues unknown to all, but that he himself (as Eusebius here says) was sent forth as a saviour for the deliverance of men.
[817] He agreed with Simon in teaching that the world was formed by angels who had taken their origin from the Ennoea of the Supreme Power, and that the magical power which he imparted enabled his followers to overcome these creative angels, as Simon had taught of himself before him.
[818] This baptism (according to Irenæus "into his own name"), and the promise of the resurrection as a result, seem to have been an original addition of Menander's. The exemption from death taught by Menander was evidently understood by Irenæus, Tertullian (De Anima, 50), and Eusebius in its physical, literal sense; but the followers of Menander must of course have put a spiritual meaning upon it, or the sect could not have continued in existence for any length of time. It is certain that it was flourishing at the time of Justin; how much longer we do not know. Justin himself does not emphasize the physical element, and he undoubtedly understood that the immortality taught was spiritual simply. Hegesippus (quoted below, in Bk. IV. chap. 22) mentions the Menandrianists, but this does not imply that he was himself acquainted with them, for he draws his information largely from Justin Martyr.
[819] Irenæus, Adv. Hær. I. 23. 5. In III. 4. 3 he mentions Menander again, making him the father of all the Gnostics.
[820] Justin, Apol. I. 26.
[821] The situation of the village of Capparattea is uncertain. See Harnack's Quellen-Kritik des Gnosticismus, p. 84.
[822] Menander's Antiochene activity is reported only by Justin. It is probable, therefore, that Tertullian used Irenæus alone in writing his account of Menander, for it is unlikely that both of them would have omitted the same fact if they drew independently from Justin.
[823] Cyril of Jerusalem (Cat. XVIII. 1) says that the denial of the resurrection of the body was a peculiarly Samaritan heresy, and it would seem therefore that the heresy of these Menandrianists was in that direction, i.e. that they taught rather a spiritual immortality and denied a bodily resurrection (as suggested in note 6); evidently, however, this was not Eusebius' idea. He probably looked upon them as discrediting the Christian doctrine of a resurrection by teaching a physical immortality, which of course was soon proved contrary to truth, and which thus, being confounded by the masses with the doctrines of the Christians, brought the latter also into contempt, and threw discredit upon immortality and resurrection of every kind.