Chapter XLI.--The Conduct of Heretics: Its Frivolity, Worldliness, and Irregularity. The Notorious Wantonness of Their Women.
I must not omit an account of the conduct [2278] also of the heretics--how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed. To begin with, it is doubtful who is a catechumen, and who a believer; they have all access alike, they hear alike, they pray alike--even heathens, if any such happen to come among them. "That which is holy they will cast to the dogs, and their pearls," although (to be sure) they are not real ones, "they will fling to the swine." [2279] Simplicity they will have to consist in the overthrow of discipline, attention to which on our part they call brothelry. [2280] Peace also they huddle up [2281] anyhow with all comers; for it matters not to them, however different be their treatment of subjects, provided only they can conspire together to storm the citadel of the one only Truth. All are puffed up, all offer you knowledge. Their catechumens are perfect before they are full-taught. [2282] The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake [2283] cures--it may be even to baptize. [2284] Their ordinations, are carelessly administered, [2285] capricious, changeable. [2286] At one time they put novices in office; at another time, men who are bound to some secular employment; [2287] at another, persons who have apostatized from us, to bind them by vainglory, since they cannot by the truth. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. [2288] And so it comes to pass that to-day one man is their bishop, to-morrow another; to-day he is a deacon who to-morrow is a reader; to-day he is a presbyter who tomorrow is a layman. For even on laymen do they impose the functions of priesthood.
[2278] Conversationis.
[2279] See Matt. vii. 6.
[2280] Lenocinium. "Pandering" is Archdeacon Dodgson's word.
[2281] Miscent.
[2282] Edocti.
[2283] Repromittere.
[2284] Compare Tertullian's tract, de Bapt. I. and de Veland. Virg. viii. [Also, Epiphan. iv. p. 453, Ed. Oehler.]
[2285] Temerariæ.
[2286] They were constantly changing their ministers. It was a saying of the heretics, "Alius hodie episcopus, cras alius" (Rigalt.).
[2287] Sæculo obstrictos.
[2288] Promereri est.
Chapter XLII.--Heretics Work to Pull Down and to Destroy, Not to Edify and Elevate. Heretics Do Not Adhere Even to Their Own Traditions, But Harbour Dissent Even from Their Own Founders.
But what shall I say concerning the ministry of the word, since they make it their business not to convert the heathen, but to subvert our people? This is rather the glory which they catch at, to compass the fall of those who stand, not the raising of those who are down. Accordingly, since the very work which they purpose to themselves comes not from the building up of their own society, but from the demolition of the truth, they undermine our edifices, that they may erect their own. Only deprive them of the law of Moses, and the prophets, and the divinity of the Creator, and they have not another objection to talk about. The consequence is, that they more easily accomplish the ruin of standing houses than the erection of fallen ruins. It is only when they have such objects in view that they show themselves humble and bland and respectful. Otherwise they know no respect even for their own leaders. Hence it is [supposed] that schisms seldom happen among heretics, because, even when they exist, they are not obvious. [2289] Their very unity, however, [2290] is schism. I am greatly in error if they do not amongst themselves swerve even from their own regulations, forasmuch as every man, just as it suits his own temper, modifies the traditions he has received after the same fashion as the man who handed them down did, when he moulded them according to his own will. The progress of the matter is an acknowledgment at once of its character and of the manner of its birth. That was allowable to the Valentinians which had been allowed to Valentinus; that was also fair for the Marcionites which had been done by Marcion--even to innovate on the faith, as was agreeable to their own pleasure. In short, all heresies, when thoroughly looked into, are detected harbouring dissent in many particulars even from their own founders. The majority of them have not even churches. [2291] Motherless, houseless, creedless, outcasts, they wander about in their own essential worthlessness. [2292]
[2289] Non parent.
[2290] Enim. [e.g. The Trent system of Unity, alas! is of this sort.]
[2291] Hence the saying, "Wasps make combs, so Marcionites make churches" (see our Anti-Marcion, p. 187); describing the strangeness and uselessness of the societies, not (as Gibbon said) their number (Dodgson).
[2292] Sua in vilitate. Another reading, pronounced corrupt by Oehler, has "quasi sibi latæ vagantur," q.d. "All for themselves, as it were, they wander" etc. (Dodgson).
Chapter XLIII.--Loose Company Preferred by Heretics. Ungodliness the Effect of Their Teaching the Very Opposite of Catholic Truth, Which Promotes the Fear of God, Both in Religious Ordinances and Practical Life.
It has also been a subject of remark, how extremely frequent is the intercourse which heretics hold with magicians, with mountebanks, with astrologers, with philosophers; and the reason is, [2293] that they are men who devote themselves to curious questions. "Seek, and ye shall find," is everywhere in their minds. Thus, from the very nature of their conduct, may be estimated the quality of their faith. In their discipline we have an index of their doctrine. They say that God is not to be feared; therefore all things are in their view free and unchecked. Where, however is God not feared, except where He is not? Where God is not, there truth also is not. Where there is no truth, then, naturally enough, there is also such a discipline as theirs. But where God is, there exists "the fear of God, which is the beginning of wisdom." [2294] Where the fear of God is, there is seriousness, an honourable and yet thoughtful [2295] diligence, as well as an anxious carefulness and a well-considered admission (to the sacred ministry) [2296] and a safely-guarded [2297] communion, and promotion after good service, and a scrupulous submission (to authority), and a devout attendance, [2298] and a modest gait, and a united church, and God in all things.
[2293] Scilicet.
[2294] Ps. cxi. 10; Prov. i. 7.
[2295] Attonita, as if in fear that it might go wrong (Rigalt.).
[2296] In contrast to the opposite fault of the heresies exposed above.
[2297] Deliberata, where the character was well weighed previous to admission to the eucharist.
[2298] Apparitio, the duty and office of an apparitor, or attendant on men of higher rank, whether in church or state.
Chapter XLIV.--Heresy Lowers Respect for Christ, and Destroys All Fear of His Great Judgment. The Tendency of Heretical Teaching on This Solemn Article of the Faith. The Present Treatise an Introduction to Certain Other Anti-Heretical Works of Our Author.
These evidences, then, of a stricter discipline existing among us, are an additional proof of truth, from which no man can safely turn aside, who bears in mind that future judgment, when "we must all stand before the judgment-seat of Christ," [2299] to render an account of our faith itself before all things. What, then, will they say who shall have defiled it, even the virgin which Christ committed to them with the adultery of heretics? I suppose they will allege that no injunction was ever addressed to them by Him or by His apostles concerning depraved [2300] and perverse doctrines assailing them, [2301] or about their avoiding and abhorring the same. (He and His apostles, perhaps,) will acknowledge [2302] that the blame rather lies with themselves and their disciples, in not having given us previous warning and instruction! They [2303] will, besides, add a good deal respecting the high authority of each doctor of heresy,--how that these mightily strengthened belief in their own doctrine; how that they raised the dead, restored the sick, foretold the future, that so they might deservedly be regarded as apostles. As if this caution were not also in the written record: that many should come who were to work even the greatest miracles, in defence of the deceit of their corrupt preaching. So, forsooth, they will deserve to be forgiven! If, however, any, being mindful of the writings and the denunciations of the Lord and the apostles, shall have stood firm in the integrity of the faith, I suppose they will run great risk of missing pardon, when the Lord answers: I plainly forewarned you that there should be teachers of false doctrine in my name, as well as that of the prophets and apostles also; and to my own disciples did I give a charge, that they should preach the same things to you. But as for you, it was not, of course, to be supposed [2304] that you would believe me! I once gave the gospel and the doctrine of the said rule (of life and faith) to my apostles; but afterwards it was my pleasure to make considerable changes in it! I had promised a resurrection, even of the flesh; but, on second thoughts, it struck me [2305] that I might not be able to keep my promise! I had shown myself to have been born of a virgin; but this seemed to me afterwards to be a discreditable thing. [2306] I had said that He was my Father, who is the Maker of the sun and the showers; but another and better father has adopted me! I had forbidden you to lend an ear to heretics; but in this I erred! Such (blasphemies), it is possible, [2307] do enter the minds of those who go out of the right path, [2308] and who do not defend [2309] the true faith from the danger which besets it. On the present occasion, indeed, our treatise has rather taken up a general position against heresies, (showing that they must) all be refuted on definite, equitable, and necessary rules, without [2310] any comparison with the Scriptures. For the rest, if God in His grace permit, we shall prepare answers to certain of these heresies in separate treatises. [2311] To those who may devote their leisure in reading through these (pages), in the belief of the truth, be peace, and the grace of our God Jesus Christ for ever. [2312]
[2299] 2 Cor. v. 10.
[2300] Scævis.
[2301] Futuris.
[2302] It seems to us, that this is the force of the strong irony, indicated by the "credo," which pervades this otherwise unintelligible passage. Dodgson's version seems untenable: "Let them (the heretics) acknowledge that the fault is with themselves rather than with those who prepared us so long beforehand."
[2303] Christ and His apostles, as before, in continuation of the strong irony.
[2304] This must be the force of a sentence which is steeped in irony: "Scilicet cum vos non crederetis." We are indebted to Oehler for restoring the sentence thus.
[2305] Recogitavi.
[2306] Turpe.
[2307] Capit.
[2308] Exorbitant.
[2309] Cavent.
[2310] This sense comes from the "repellendas" and the "a collatione Scripturarum."
[2311] Specialiter. He did this, indeed, in his treatises against Marcion, Hermogenes, the Valentinians, Praxeas, and others. [These are to follow in this Series. Kaye (p. 47) justly considered this sentence as proving the De Præscript, a preface to all his treatises against particular heresies.]
[2312] Elucidation V.
Elucidations.
------------------------
I.
(Prescription, Chap. I., p. 243, Supra.)
In adopting this expression from the Roman Law, Tertullian has simply puzzled beginners to get at his idea. Nor do they learn much when it is called a demurrer, which, if I comprehend the word as used in law-cases, is a rejoinder to the testimony of the other party, amounting to--"Well, what of it? It does not prove your case." Something like this is indeed in Tertullian's use of the term præscription; but Dr. Holmes furnishes what seems to me the best explanation, (though he only half renders it,) "the Prescriptive Rule against Heresies." In a word, it means, "the Rule of Faith asserted against Heresies." And his practical point is, it is useless to discuss Scripture with convicted (Titus iii. 10, 11.) heretics; every one of them is ready with "his psalm, his doctrine, his interpretation," and you may argue fruitlessly till Doomsday. But bring them to the test of (Quod Semper, etc.), the apostolic præscription (1 Corinthians xi. 16).--We have no such custom neither the Churches of God. State this Rule of Faith, viz. Holy Scripture, as interpreted from the apostolic day: if it proves the doctrine or custom a novelty, then it has no foundation, and even if it be harmless, it cannot be innocently professed against the order and peace of the churches.
II.
(Semler, cap. x., note 15, p. 248.)
The extent to which Bp. Kaye has stretched his notice of this critic is to be accounted for by the fact that, for a time, the German School of the last century exerted a sad influence in England. In early life Dr. Pusey came near to being led away by it, and Hugh James Rose was raised up to resist it. Semler lived (at Halle and elsewhere) from a.d. 1725 to 1791. Kahnis in his invaluable manual, named below, thus speaks of his Patristic theories: "The history of the Kingdom of God became, under his hands, a world of atoms, which crossed each other as chaotically as the masses of notes which lay heaped up in the memory of Semler....Under his pragmatical touches the halo of the martyrs faded, etc." Internal Hist. of German Protestantism (since circa 1750, ) by Ch. Fred. Aug. Kahnis, D.D. (Lutheran) Professor at Leipzig. Translated. T. and F. Clark, Edinburgh, 1856.