藥箱（駁八十異端） 第 1 章 第 80/82 段

...having honored wisdom, she was advanced; so too the servants of God, who are truly founded upon the solid rock of truth and securely build their own house, work with their own hands their humble trades according to each one's craft, while with their mouth they recite almost the whole of divine Scripture; untiringly and unweariedly they keep frequent vigils, now in prayers, now in psalmody, and continually attend the assemblies lawfully appointed by custom; they spend their days always, at the unceasing intervals of the hours, sending up prayers to God blamelessly with much humility and laborious lamentation, and, as I said, working with their own hands together with spiritual labor, so that they may not become needy and fall into human hypocrisies, no longer able to speak the truth to the impious, nor free from the defilement of unjust rich men who take advantage of the poor, nor free from partaking of such food—being unable, from righteous toils, to obtain their daily sustenance, but being compelled, because of the want caused by idleness, to partake of the table of the rich.

For these things pertain to a false life.

And again in another place: 'You ought to prepare such things for yourself; but if you are more insatiable, do not desire his foods.'

For in these things the children in Babylon were glorified, having refused the king's table and chosen rather to be content with pulse than with a table and rich foods, having renounced wealth and glory; as Moses too rather chose to suffer affliction with the people of God than to enjoy the treasures in Egypt, and by working with his own hands he attained to prophecy.

For this noble man, though the son of the king's daughter, became a shepherd of sheep, so that he might not eat idle bread, just as our father Jacob also teaches, saying to Laban, 'Give me work, that I may labor and enjoy my own bread.'

And he himself was again commanded by his own father-in-law to shepherd, so that the righteous might not eat idle bread.

But to the apostles it was said that they should be content to preach the word, so that they might not be occupied with other labor as they made their journey from city to city and from place to place for the sake of preaching.

For the laborer is worthy of his wage, and sufficient for the one who works is his food.

And likewise for the pastors, because of their frequent occupation with the people, and the ecclesiastical administration, and continual ministry, the divine word says, 'Who shepherds a flock and does not eat of its milk? Or who plants a vineyard and does not partake of its fruit?' And it says that the laboring farmer must be the first to partake of the fruits, so that the elder or the bishop might not be left lacking daily food, exhorting the peoples to allot, out of their righteous labors, food for the priests through firstfruits and offerings and other means;

Of which rights, though they have the authority, those appointed by God to guide the people do not even make full use—that is, those who profess to please God perfectly.

For indeed, some even of the priests of God themselves, together with the preaching of the word, imitating their holy father in Christ after God—I mean Paul the holy apostle—they too, as far as possible, if not all, yet the majority, work with their own hands, practicing whatever craft they may find fittingly proportionate to their dignity and to the continual burden of ecclesiastical care, so that, along with the word and the preaching, their conscience may rejoice, bearing fruit by their own hands and providing for itself, and voluntarily sharing with the brothers and those in need the resources that pass through their hands—I mean those from firstfruits and offerings, and also from what has been worked by their own hands—out of the abundance of their disposition toward God and their neighbors;

—not being condemned for this, but having labors of righteousness and ecclesiastical work, and being fed in accordance with righteousness, and doing this out of an excess of their own resolve.

For their God-inspired soul, firmly established in the fear of God and having acquired knowledge from the Holy Spirit, longs for heavenly wealth—that which comes according to righteousness with praise and renown and excellence, that which comes through divine doctrines and divine study of holy Scripture and the oracles of God, through psalmody and assemblies, through holy fasts and chastity and manner of life, and through the labor of hands undertaken with free resolve for the sake of righteousness.

But also in another manner these same honorable brothers of ours—who are in monasteries throughout Mesopotamia, or 'sheepfolds' as they are called—were forestalled by error, putting forward the wearing of womanish long hair and relying on conspicuous sackcloth.

But the children of the holy virgin of Christ, our mother the church, ought to be dignified, keeping to their own household, serving God secretly—him who knows secret things and rewards openly, according to what is written—and to walk becomingly for the sake of those outside, not wishing to receive from onlookers their reward and grace.

For conspicuous sackcloth and hair not cut short are foreign to the catholic church, according to the preaching of the apostles;

'For a man,' it says, 'ought not to have long hair, being the image and glory of God.'

But what is worse and contrary to nature, some cut off the beard—the mark of manhood—while they often let the hair of the head grow long.

Now concerning the beard, in the Constitutions of the Apostles the divine word and teaching says not to 'destroy' it—that is, not to cut the hairs of the beard—nor to adorn oneself in the manner of a courtesan, nor to let one's approach to worship become an example of arrogance in place of righteousness.

For this was fitting only for the Nazirites, on account of the type.

For the ancients were led by a type of what was to come, having hair upon the head on account of the vow, until the vow of the world came and was fulfilled;

and Christ, the only-begotten Son of God, has appeared as the head, and he who always is—yet was not known by all humanity, but only by some who had believed in him—has become known to the world, so that, when we know the head, we may not shame the head.

For he does not speak for the sake of one's own physical head, but the deed of mockery, coming from one's own head, falls upon Christ as head—wherefore the apostle says, 'Does not nature itself teach you that if a man has long hair, it is a dishonor to him?' But this dishonor is not praiseworthy like that other, concerning which Scripture speaks of one who 'despised shame.'

For this is not virtue for God's sake, even if it should be supposed to be for God's sake, but the practice is due to contentiousness, now that the type according to the Law has passed away and the truth has come.

And he says, 'If anyone thinks to be contentious, we have no such custom, nor do the churches of God.'

He therefore set aside those who do and practice such things, being in contentiousness, from both the institution of the apostles and from the church of God.

But we have been compelled to say these things because of the occasion afforded by the aforementioned Massalians, since they too, having received the sickness of their mindset from that source and having turned aside in mind, ran aground against the truth, and it became a heresy marked by the wickedness of idleness and other evils.

These are the things we have heard concerning them—those who have become a mockery to the world, and who vomit forth a rabble-like mind and words, being incoherent and hopeless, and having stepped outside the edifice of God.

Wherefore, having discussed a little concerning these things, we will again proceed to work toward their refutation.

And first, that women should be together with men—not even according to the ancient custom of couples formed by nature—the right principle does not ordain; rather it ordains that a man be together with a woman, one with the one, as Adam with Eve, as Sarah was joined to Abraham, as Rebecca was united to Isaac.

Even when some of the fathers had two or three wives, the wives were not living in one household.

For such a manner belongs to pigs, and such a union belongs to beasts.

But these people rather compel us to be carried away into astonishment, since, while professing to have no intercourse with women, they do the very opposite, bringing about mockery and displaying their utter shame.

For even if such men had wives, they ought to have kept them separately, not mixed together promiscuously.

And if they are indeed joined in wedlock, they ought not to be caught bringing out into the open, of their own free will, that union of man with woman which was ordained by God to be conducted with decorum and dignity and discretion.

But even if some of them abstained from women, living in purity and continence, they have outraged what is right through their folly, and the commonwealth of virtue through their reckless conduct in mindlessness — a thing the apostles never did, nor did the prophets before the apostles ever prescribe it.

Moses, at any rate, in the wilderness, taking up the hymn, sang a song to God when he had come up from the sea, saying, 'Let us sing to the Lord, for he has been gloriously glorified; horse and rider he has thrown into the sea.'

The men shouted this back to him together, and nowhere did the women join in, so that he might show the orderly disposition, so that he might proclaim the dignity of the good order of the law of God.

Then, he says, afterward Miriam took the tambourine and led the women, and said:

Let us sing to the Lord, for he has been gloriously glorified.

And the women together shouted back to her who was of like disposition and of the same race, and who went before them in a certain rank — I mention this because of the ignorant and disorderly mind of those who, mingling men and women together, produce heterodox teaching.

And concerning the resurrection, the prophet says, 'And they shall mourn, tribe by tribe, tribe over against tribe:'

'the tribe of Nathan by itself, and their wives by themselves;'

'the tribe of Judah by itself, and their wives by themselves,' and so forth.

Thus also the apostles ordain for the church, and thus also the Lord ordained in the Gospel, proclaiming the example to us from one instance, when he said to his mother, 'Touch me not,'

'for I have not yet ascended to the Father.'

So too Gehazi approaches the Shunammite woman, pushing her away, so that he might not obliterate proper order, so that he might not violate the ordinance of the prophets.

But the prophet, borne along by the Holy Spirit, saw the Shunammite in great distress, and for the sake of consolation he went beyond the ordinary order, and for that hour accepted, for the sake of consoling the woman, that she should touch his feet, contrary to custom, deeming it a fitting equivalent on account of the affliction and grief in her mind.

And why should I say much concerning these men who imitate dogs and emulate swine? As for his saying that he himself is Christ, to whom possessed of understanding would this teaching not appear as sheer madness — or his saying, 'I am a prophet'? For what form of prophecy is manifest among them, or what marvelous work of Christ takes place? And if he himself is Christ, in what lord has he hoped and believed? What are these empty utterances of error? What are the doctrines of the senseless? But let what has been said concerning this heresy suffice.

And let this stand here to seal and complete our whole treatise concerning these matters, since God has appeared to us and helped us, so that it is possible with all our soul and mind to confess and give thanks to the Lord himself, that we have been deemed worthy in the Lord himself to complete the promise which we promised — I mean, having composed the narrative and refutation of eighty heresies, and at the same time having disclosed what is practiced in each of them, so far as lay within our capacity of weak humanity.

as it is said in Scripture, 'There are sixty queens, and eighty concubines, and maidens without number;'

'my dove, my perfect one, is but one.'

As, then, we have spoken from the beginning concerning these eighty concubines — the names Barbarism, Hellenism, Scythism, Judaism, and Samaritanism — women who are not lawfully wedded, nor dowered by the King, nor able through wills to inherit as their children — for by nature they are seventy-five, and of these the mothers are five: namely Hellenism, from which come the Greeks; Judaism, from which come the Jews; the Samaritan heresy, from which comes Samaritanism; and Christianity, from which the heresies that have broken off, like branches, have sprung — called by the name of Christ, yet not truly his, but some standing far distant from him, others, on account of some very small matter, having made themselves disinherited and strangers to him, together with their children, who are not lawfully born but stand outside, called only by the name of Christ — there will remain for us the demonstration concerning the truth, namely of that dove, the only one, who alone is praised by the Bridegroom.

And now that we have come to leisure and have earnestly implored God, we shall in what follows make a defense of the truth that is concise in argument yet secure in the tradition it hands down — she, the church, not being last, but first, and already, before the heresies, having been called to our remembrance at the highest point, at the sojourn of Christ.

but now we shall speak of her as being first and joined to Christ, the holy bride from the time of his incarnate coming — and indeed of that very coming itself — she who was fashioned together with Adam, and proclaimed among the patriarchs before Abraham, and believed together with Abraham, and revealed through Moses, and prophesied in Isaiah, and manifested in Christ, and existing together with Christ, and in this latter time praised by us.

For it is necessary that the one who contends should first engage in the contest, in the toil and the other struggles of the contest, so that afterward, having received the crown, he may continue with the crown in exultation — the crown not coming last in importance, but the wrestling coming first, and the crown afterward being given, for joy and exultation, to the one who has grown weary.

Now that we have said these things concerning these matters, let us pass on to the words spoken beforehand, wishing to show how there are eighty concubines and sixty queens, how there is one who is virgin and pure and at once bride and dove and lamb, and the holy city of God, and pillar and ground of the truth, and solid rock, upon which the gates of Hades shall not prevail.

For, calling upon God together in all things, and having called upon him, we have obtained, according to the promise, to fulfill the undertaking — that is, the treatise against all the heresies — and by this promised undertaking we have now arrived even at the heresy of the Massalians.

And having trodden this heresy too underfoot with the sandal of the Gospel, as though it were a many-legged chameleon, unsightly, formless, breathing out a foul stench, let us give thanks to God in all things, glorifying the Father in the Son, the Son in the Father, together with the Holy Spirit, unto the ages of ages.

A Brief and True Discourse Concerning the Faith of the Catholic and Apostolic Church

Now beholding the harbor of peace, into which we hasten to put in, we again entreat the Lord in prayer.

Having already left behind all fear and tumult and seasickness, and being breathed upon, in a most excellent condition, by the breezes from dry land, and having attained safety, and being strengthened in spirit by the calm harbor, we already rejoice — though, if the truth must be told, we have endured many hardships in the process of this, and no ordinary outrages, having, so to speak, traveled both by land and by sea, enduring the ruggedness of the land, the difficult places of the desert, and the dangers of the aforesaid seas — and now, seeing the city all together, let us hasten toward it, the holy Jerusalem, and the virgin of Christ and bride, the secure foundation and rock, our reverend mother, yet the bride of Christ, saying most fittingly, ourselves as well, 'Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will declare to us his way,' and so forth.

Come then, children of Christ and sons of the holy church of God, you who have traversed this whole compendium of the eighty heresies, or a part of them, and have swum through, together with me, such a mass of the aforesaid wicked teachings, and have journeyed on foot through so great a wilderness, fearful and set in thirst — let us call upon the Lord of all; long since desiring this, and in every place of these heresies, as it were in the place Marah and in the thirst of the fearful, trackless desert, always encountering their crooked words — let us also cry out, in the manner of the Psalmist: 'As the deer longs for the springs of water, so my soul longs for you, O God,' and again, 'When shall I come and appear before the face of God?' Therefore let us also all the more quickly call upon him — not as he called the bride, being himself her bridegroom and lord and master and king and God and champion, but as his servants let us call upon him, saying in harmony with the same words, ourselves as well: 'Come from Lebanon, O bride, for you are altogether beautiful and there is no blemish in you.'

the paradise of the great Artisan, the city of the holy King, the bride of the spotless Christ, the pure virgin betrothed in faith to one man alone, she who is radiant and looks forth like the dawn, fair as the moon, chosen as the sun, an object of awe like armies set in array, she who is blessed by the queens and extolled by the concubines, she who is praised by the daughters, and who comes up from the wilderness, made white, leaning upon her kinsman, she who breathes forth myrrh, who comes up from the wilderness like columns of smoke, perfumed with myrrh and frankincense from the powders of the perfumer who has given his own sweet fragrance — of whom, foreseeing him, she said, 'Your name is myrrh poured forth;'

'therefore the maidens have loved you' — she who stands at the right hand of the king, clothed in fringed garments, adorned with gold, she who has nothing dark in her, though once made black, but now fair and made white — so that, coming to be in you, we may find respite from the loathsome affairs of the heresies which we have passed through, and may find quiet from the surging waves of their tempest, and may refresh ourselves in you, O holy Church, our mother, and in the holy teaching that is in you, and in the one holy faith of God in truth.

But I shall begin to relate the wonders concerning this holy city of God.

For glorious things have been spoken concerning her, as the prophet says, 'Glorious things have been spoken concerning you, O city of God' — things unattainable indeed for all mere men, foreign to unbelievers, but for faithful and true men attainable in part, and, by the promise of their completion, to be granted by their own Master in the kingdom of heaven, where this holy virgin and heir, together with her own bridegroom, has her portion and inheritance in heaven.

to those who have been born of this holy church

For this is the first proof concerning the truth, and the foundation of faith, of this only virgin, holy and guileless dove, concerning whom the Lord revealed in the Spirit to Solomon, in the Song of Songs, saying, 'There are sixty queens, and eighty concubines, and maidens without number;'

'my dove, my perfect one, is but one' — with the addition of 'my' and 'my.'

For she is his dove and his perfect one, whereas the others are merely spoken of and do not truly exist, while she alone is named doubly.

For concerning the others he did not say, 'There are eighty concubines of mine,' but to the queens he assigned the connection of honor through the glorious designation, while concerning the concubines he declared their total estrangement.

Taking their numbers into consideration, we are compelled, according to the elevated sense of the contemplation, to work through them at this point, so as not to pass over them, not speaking frivolously, but in truth, examining the words alongside the true contemplations by means of the true Scriptures.

For it is clear that the number written down is inviolable in each matter, and that what has been set down in a number can neither be something stale nor be reckoned in Scripture merely for idleness.

The queens are the souls who have already previously been named in the genealogy.

For just as many multitudes follow together with a king, and the king is the head, just as, when there are many members in a body, the one man is reckoned from the head, so from the one king the whole multitude that is under the king shall be reckoned as one.

A generation, then, is called a 'queen' in Christ, not because the whole generation has reigned, but because that one generation which has come to know the Lord is carried, by the designation of its own head, into royal rank and dignity — so that, so to speak, Adam and his whole generation shall be reckoned as this one queen, both his own beginning and his patriarchate, having reigned together with those after him, on account of the knowledge of God and the formation he was deemed worthy to have as the first one formed, and because he first showed forth repentance, as the sequence of events shows.

Then after him, Seth and all humanity together with him, and Enos and Cainan and Mahalaleel and Jared and Enoch and Methuselah and Lamech and Noah;

these holy men being enumerated one after another, by number, according to generation, the number of whom is shown in the Gospel of Matthew.

For sixty-two generations and patriarchates are set forth in it, by the names of the most perfect men, who possessed knowledge of God, or who, on account of some other excellence, partook of royal glory and dignity — the catalogue of whose number is carried forward up to the coming of Christ.

For indeed, in the wilderness, although there were seventy-two palm trunks, Scripture named only seventy.

And of those called up to the mountain as seventy, seventy-two are found, together with Eldad and Medad.

And likewise, seventy-two translated the Scriptures under Ptolemy, yet for the sake of brevity we are accustomed to speak of the translation 'of the seventy.'

So too, I think, sixty queens are now spoken of here, the number above and the number below being left out, on account of the fact that the number sixty, being most central, is used for types and for the elevated sense of the perfect contemplation.

For since it happens that, through six decades, the period of the six days of creation is fulfilled, so that from each generation there is joined together a multitude of holy souls reigning in God according to the faith.

holding within themselves two or three measures apiece — concerning the measure of the Old and New Testament, and the Trinity of the fullness;

which have been changed from water into unmixed wine, having been filled for the gladness of weddings and of the sons of men.

For hence the 'hexagonal' figure is so called in the writings of those outside the church, being computed geometrically, through the triad and the heptad, to the number twenty-one; and the meaning of this hexagonal figure is the completion of the whole visible structure, because the square base has, so to speak, four sides, and the covering of the roof above completes the sixth number.

But, so as not to extend the discourse too broadly, I think again that what has been said is sufficient concerning the sixty queens, the generations having been numbered up to the coming of Christ, while the generations that have occurred after Christ and up to now remain as known to the Lord himself alone.

For no longer have the numbers been reckoned up or arranged according to generation among any writers, because the number belonging to such a subject has been sealed and closed off by means of the number of the queens, reckoned up to the very incarnate coming of Christ.

For, henceforth, later writers, whether chroniclers, or annalists, or historians, no longer number generations, but rather the successions of kings and their reigns according to the number of years of each king; so that from all this the intelligent person may know very well that, from this consideration also, the whole span of time was cut short into the number of sixty-two generations up to Christ, because no longer, after Christ, are the times of the world numbered by genealogies according to this reckoning, the number being brought to completion in one union signified according to the unshakable foundation of the good pleasure of God;

so that, from this same union, the consummation of the age is seen to be cut short and to be brought to fulfillment in the transition to the age to come.

Therefore he says, 'My dove, my perfect one, is but one,' as though all things were being brought to completion up to her, even though the age might reckon itself by times and seasons, years and intervals of generations, according to kings, or consuls, or Olympiads, or governorships.

But the eighty concubines are those who exist in the midst of the queens and before the incarnate kingdom — that is, before the faith, and this very bride and virgin, both spotless and dove — belonging, alone, to the mother, that is, to her who bore them.

For the church is that which has been begotten from one faith, having been born through the Holy Spirit — one, to her who alone begets, and one to her who has begotten it.

And all those who came after her and before her, called concubines, have not become altogether strangers to the covenant and to the inheritance, yet they have not been dowered by the Word, nor have they received the reception of the Holy Spirit, but have had only a union with the Word under mere conscience.

For the Hebrew has well expressed the concubine, calling her 'phelegestha';

'pheleg,' which is translated 'half,' and 'estha,' 'woman' — so as to say, 'half a woman.'

For as far as it depended on the Lord, he has called all to the light of freedom, saying, 'As you have the light with you, walk in the light'; and the holy apostle says, 'But you are children of the day, and children of light'; and again it is said in the divine Scripture, 'He who does evil hates the light and does not come to the light.'

So too concubines are not led to their husbands openly, nor with completion of the rite, nor with a dowry, even if they should have union with the bodies of their husbands; yet they cannot have the honor and title and confirmation and dower-gift and bride-price and dowry and legitimacy of the free woman.

The concubines, then, are the heresies enumerated in succession, as I said above — eighty in number.

But let no one be astonished if each of these is also called by other names in each region.

But this too must be observed, that often each heresy, again splitting off by itself, has divided into many parts and names.

And yet we also find a single number — one marked off and distinguished from all the rest, allotted to the Bridegroom alone, and acknowledged by him with this very name, that 'she is my one dove,' and again, 'my perfect one' — since all the concubines are base, and are not reckoned in innocence, nor in purity and gentleness.

There are, then, those heresies joined from the beginning to what is called Barbarism and Scythism, up to the aforementioned Massalians, seventy-seven in number; and Hellenism, from which come the Hellenic heresies; and Judaism, from which come the Jewish ones; and the Samaritan religion, from which come the Samaritan ones.