異端寓言彙編 第 1 章 第 7/10 段

and when it is in the eyes, the power of visual activity no longer passes through that member.

And if the disease should fall upon the membrane, the badness of the vapors and humors injures the brain, and being flooded by these, it does not receive the activity of the soul, but is like one who has become submerged, moving his hands and feet, and the other members of the body, at random.

The good temperament of the body, therefore, is not the substance of the soul; but in the good temperament of the body, the substance of the soul displays its own wisdom.

These, then, fell into this absurdity.

But the impious heretics — Carpocrates, and Epiphanes, and Prodicus, and the Cainites, and the Antitactae, and the Eutychites — held a nonsense far more unholy than these;

for they said that souls are sent down into bodies so that, having wrought in them every licentiousness and lawlessness, they might thereby serve the world-making angels through practices of impiety.

But the Church, obeying the divine words, especially abhors their doctrine, and also rejects the myths of the others;

and, obeying the divine Scripture, it says that the soul is created together with the body, not having the origin of its creation from the matter of the seed, but coming into being, by the will of the Maker, after the formation of the body.

For indeed the most divine Moses said that first the body of Adam was formed, and only then did God breathe in the soul.

...man became a living soul. But that inbreathing, we say, is not some part of the divine substance, as the madness of Cerdon and Marcion holds;

but we say that by this is signified the nature of the soul, namely, that the soul is spirit, both rational and intellectual.

And again, in the Laws, the same prophet taught us more clearly, that first the body is formed, and only then is the soul implanted.

For concerning one who has struck a pregnant woman, he said:

"If the embryo comes forth fully formed, he shall pay eye for eye, tooth for tooth," and so forth.

"But if it does not come forth fully formed, there shall be a fine;"

thereby teaching that what is fully formed is ensouled, but what is not yet formed is soulless.

And the all-renowned Job likewise spoke thus to the Lord:

"Remember that you fashioned me as clay, and you turn me again into earth."

"For life," he says, "and mercy you have granted me." And he also recalls the care shown afterward:

"And your visitation has preserved my spirit." Then he proclaims the omnipotence of God:

"Having these things in yourself, I know that you can do all things, and nothing is impossible for you." And God has honored the body with priority in time, thereby administering equity.

For since he made the soul immortal, but the body mortal, he apportioned to the body the privileges of time, lest the soul, having the advantage both in nature and in time, should boast over it.

This is the doctrine concerning soul and body that the Church has been taught by the divine oracles.

Not only is God of the universe known as creator, but also as guardian, ruler, and pilot of all things.

For it is among the most utterly absurd things to say that he made all things, not out of any need of his own, but out of mere love for mankind, and yet neglects the things he made, and overlooks creation as though it were some unballasted, unsteered ship, driven this way and that by contrary winds, and dashed against reefs and rocky ridges.

And we abhor also Epicurus, who concedes that God exists, but says that he is turned toward himself, and perceives nothing of what happens in creation.

And we accuse also the providence of Aristotle:

for he has set the moon as its boundary, thereby charging it with one of two things — either its incapacity, or its negligence:

for either it does not have power sufficient for the care of all things, or, though able, it is negligent, and has left our affairs unpiloted.

But each of these alternatives is full of blasphemy.

For he who willed to fashion even the smallest parts of creation — how could he be called powerless? And how could he neglect, through negligence, the things which he made on account of the abyss of his goodness? But the providence of Plato sufficiently refutes the folly of these men.

For that man said — and indeed also those who hold his views — that the God of all things exercises forethought for all things.

But since God exercises forethought, the myth of Fate, together with the Fates and their threads, is driven away.

For it is the height of folly, while God is piloting, to bring in another pilot for the ship of the inhabited world.

But it is necessary to distinguish by reasoning which things are attached to the rudders of Providence, and which are assigned to the rational faculty of the soul, and which are natural, and which are merely called evils by equivocation, not being evils in reality, but only supposed to be evils.

Of human affairs, then, good by nature are prudence, and temperance, and justice, and courage, and the other parts of virtue;

and evil are folly, and licentiousness, and injustice, and cowardice, and the other things resembling these.

The good and ill fortunes of life hold a certain middle place.

For they lie before men as a kind of instruments.

And the best of men build up virtue through each of the things mentioned.

For one may find both those who flourish in wealth and those who live together with poverty caring for virtue; and those who in health hymn their Benefactor, and those who endure with fortitude in sickness; and slaves who shine with temperance and justice;

and again others, on the one hand those who in poverty embrace vice, and not only steal cloaks but even dare grave-robbing and temple-robbing, and on the other those who make wealth an instrument of injustice, and who in health make use of arrogance and conceit, but in sickness belch forth blasphemous words.

And just as we sometimes call iron a helper of human life — cultivating the earth by means of the plow, and the mattock, and the two-pronged hoe, clearing plants by means of the sickle, and providing, by means of the adze and the saw, the construction of houses and various implements;

while at other times some call it treacherous, looking at the sword and the slaughters that have come about through it.

But it is not the sword that is the cause of the slaughters, but he who has used the sword wickedly;

nor are wealth and poverty, and the other good and ill fortune of life, worthy of blame, but rather those who make use of each of these contrary to the laws.

For if each of these were evil by nature, it would not have become the source of good things for anyone.

Yet we find that many have, by means of these, achieved virtue.

Therefore that which becomes an instrument of good is not evil, nor again is that tool good which becomes for another an instrument toward wickedness.

It holds, then, a middle rank, just like medicines.

For opium and hemlock too, if judged and administered rightly by physicians, become remedies;

but if taken contrary to the rule of the art, they become poisonous and deadly.

And there are times when bread and wine bring disease upon those who partake of them;

for excess begets harm.

Thus indeed, in the case of prosperity and adversity too, those who steer them wisely make of them saving remedies;

while those who steer them foolishly and senselessly receive through them occasions of ruin.

These things, then, and whatever is similar to them — fruitfulness of the earth and unfruitfulness, fair sailing and shipwreck — depend upon divine providence.

for the reasoning of the divine rudders is beyond our attaining;

but it is our task to take care of the things that are in our power, and to cast off vice altogether, and to bring virtue in to dwell within us, and to be made radiant by its several parts;

and just as women fond of adornment beautify the body with the art of cosmetics, so it is ours to adorn the beauty of the soul with the flowers of temperance, and justice, and courage, and prudence.

For the acquisition of these things is in our power.

But it is the height of foolishness to seek after the acquisition of things not in our power — and that too subject to swift, sudden changes — while despising, as though they were cheap and of no account, the things that lie under our own authority, being glorious, and possessing what is lasting and stable.

If we should come to know this distinction among human affairs, we shall be content with the movements of the divine helm, and shall not doubt concerning the Providence that governs all things.

For we see the seasons of the year alternating in due order, and all things growing in their season, and each thing coming to pass at its proper time.

For it is not, as in the most licentious myths of Mani, that the rulers of matter, desiring the daughter of light and pursuing after her, sweat, and thereby supply the rain;

and this the divine Scripture clearly teaches.

"...of the earth, he has made lightnings for rain, he who brings forth the winds from his storehouses." And again:

"He who calls for the water of the sea, and pours it out upon the face of the earth." And again:

"His wind will blow, and the waters will flow." And elsewhere:

"Watering the mountains from his upper chambers; the earth shall be satisfied from the fruit of your works."

"He who makes grass to spring up for the cattle, and green plants for the service of man, that he may bring forth bread out of the earth." And countless other passages besides may be found in the divine Scripture, showing forth the providence of God.

But since I have already composed ten discourses concerning providence, I think it superfluous now to expand this discourse further.

On the Dispensation of the Savior

It is needful to show what we hold concerning the divine incarnation.

For this discourse proclaims more clearly the forethought of the God of all things.

Valentinus, then, in the myths he fashioned, said that the Only-begotten was one, the Word another, the Christ within the Pleroma yet another, Jesus another still, and again the Christ outside the Pleroma yet another.

And he said that Jesus became incarnate, having put on the Christ outside the Pleroma, and having assumed a body from the psychic substance;

and that he made only a passage through the Virgin, having taken nothing from human nature.

And Basilides likewise said that the Only-begotten was one, the Word another, and Wisdom yet another.

But Cerdo, and Marcion, and Mani said that Christ appeared as a man, having nothing human.

But Cerinthus said that Jesus was born of Joseph and Mary according to the common law of men, but that the Christ descended from above upon Jesus.

And the Ebionites, and the Theodotians, and the Artemonites, and the Photinians said that Christ was born a mere man from the Virgin.

But Arius and Eunomius said that he took a body, and that the Godhead performed the function of the soul.

But Apollinarius said that the Savior's body was ensouled, yet that it did not have a rational soul;

for the mind, he said, was superfluous, since God the Word was present.

I have set forth the opinions of the several heresies, wishing to show forth the truth of the Church.

For the Church calls the very same one both Son, and Only-begotten, and God the Word, and Savior and Lord, and Jesus Christ.

But he was called Only-begotten Son, and God the Word, and Lord, both before the incarnation, and after the incarnation he is likewise so called.

But it is after the incarnation that the same one was named Jesus Christ, having received these appellations from the actual events.

For "Jesus" is interpreted "Savior", and witness to this is Gabriel, who said to the Virgin:

"You shall call his name Jesus, for he will save his people from their sins." And he was called "Christ" on account of the anointing of the Spirit.

For having entered into the synagogue, and having taken the prophetic book, he read the aforementioned passage, and said to those present:

"Today this Scripture has been fulfilled in your ears." And in harmony with the prophets the great Peter also proclaimed —

For in demonstrating the mystery to those with Cornelius, he spoke thus:

He was named 'Christ' from the anointing of the Spirit.

But he was anointed not as God, but as man.

And if he was anointed according to his humanity, then it was after the incarnation that he was also named Christ.

Yet God the Word is not one thing, and Christ another;

for God the Word, having become man, was named Jesus Christ;

and he became man in order to refashion the nature that had been corrupted by sin.

For it was not by using the body's nature as a veil for his divinity that he assumed it, in accordance with the deranged folly of Arius and Eunomius;

for it would have been easy for him to appear even without a body, just as of old he appeared to Abraham, and to Jacob, and to the other saints;

but he willed that this very nature which had been defeated should itself contend against the adversary, and recover the victory;

for this reason he assumed both a body and a rational soul.

For divine Scripture does not divide man into three parts, but says that this living being is composed of soul and body.

For God, having formed the body out of the dust, breathed in the soul, and thus showed two natures, not three.

"Fear not those who kill the body but are not able to kill the soul." And many such sayings can be found in divine Scripture.

That he did not contrive a veil for his divinity, as the myths of the heretics have it, but by procuring victory for the whole race through the firstfruits assumed complete human nature — of this the divine Apostle is a true witness and an exact teacher.

For in the Epistle to the Romans, revealing the mystery of the dispensation, he spoke thus:

"For until the law," he says, "sin was in the world, but sin is not imputed where there is no law;"

"but death reigned from Adam until Moses, even over those who had not sinned after the likeness of Adam's transgression, who is a type of the one to come." By Moses he means the law, and until the appearing of the Savior the polity according to it held sway.

And since both those who lived under this polity, and those who fulfilled the law of nature, transgressed, death reigned accordingly, sin thereby strengthening its dominion;

for death was the condemnation of sin.

Having thus taught whence sin took its beginning, and until what point death reigned, he shows how the dominion of these was abolished, and he hymns the immeasurable loving-kindness of God, speaking thus:

"But not as the trespass, so also is the free gift."

"For if by the trespass of the one the many died, much more did the grace of God and the gift by the grace of the one man Jesus Christ abound unto the many." The generosity of loving-kindness, he says, surpasses justice.

For the standard of justice, when one man sinned, handed over his whole race to death;

but the divine mercy, when all men had come under the curse and were caught fast in the snares of sin, granted salvation to all through the righteousness of the one.

He called the Savior "man," not denying his divinity (for he knows him to be God, and God of equal honor with the one who begot him), but teaching that like was healed by like, and the whole was sanctified by the firstfruits.

For, having according to his humanity come under the law and fulfilled the law, he freed those who had transgressed the law from the curse.

Then again he revolves the same argument in a different way:

"And the gift is not as through the one who sinned;"

"for the judgment from the one led to condemnation;"

"...unto justification." "When," he says, "one man sinned, all were condemned;"

"but now, although all have sinned, salvation through faith lies open to all who are willing."

Having thus shown that the righteousness of the one became a remedy against the common sin, he shows through him also the abolition of death that was accomplished.

"For if by the trespass of the one death reigned through the one, much more shall those who receive the abundance of grace, and of the gift, and of righteousness, reign in life through the one, Jesus Christ." Sin, he says, is the procurer of death, but the righteousness of the one is the procurer of life in the kingdom.

We are saved, not by law, but by obtaining salvation through divine compassion.

For the law of justice led all to punishment.

For we all became workers of sin.

For if the race was condemned when one man sinned, then it would surely be all the more just that those who fell under sin should receive punishment.

But the divine mercy has transcended the bounds of justice, and loving-kindness has conquered equity, and since the one has fulfilled the law, it is granted to all who wish to believe in him to enjoy salvation.

"So then, as through one trespass condemnation came upon all men, so also through one act of righteousness came justification of life upon all men." Then he passes from the events to the persons.

"For as through the disobedience of the one man the many were made sinners, so also through the obedience of the one shall the many be made righteous." And very necessarily he has placed "the many" in each case.

For although Adam sinned, and most men transgressed the divine laws, some remained within the bounds of nature and became devotees of virtue, as Abel, and Enoch, and Noah, and the patriarchs, and the prophets, and very many others, not only among the Jews but also among the other nations, concerning whom the divine Apostle said:

"For when Gentiles, who have not the law, do by nature the things of the law, these, not having the law, are a law unto themselves." And even after the appearing of the Savior, not all enjoy salvation, but those who believe and live according to his divine laws.

For this reason he has placed "the many" both with regard to the image and with regard to the archetype.

But let us see for what reason the only-begotten Son of God became man, and having taken human nature, was styled man.

He has offered us the same teaching also in the Epistle to the Corinthians.

"But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep."

"For since by man came death, by man also came the resurrection of the dead." Then he passes from the nature to the persons, and says: "For as in Adam all die, so also in Christ shall all be made alive." And he did not say "shall be saved," but "shall be made alive";

for the resurrection is common to all, but after the resurrection the separation will take place;

and he has shown this by adding:

"But each in his own order." For there are many orders both of those being punished and of those being saved.

For according to both the quality and the quantity of righteousness, the recompenses of the gifts will be granted.

And likewise the punishments too will be according to the difference of the sins.

Since, then, we have learned the cause of the divine incarnation, come, let us show, by using the testimonies of the divine oracles, that God the Word, in becoming man, assumed a human body.

For first, the swaddling clothes belonged to the body, not to the divinity;

and the mother's milk, and the other food and drink, show a nature capable of receiving them.

But if anyone, in his folly, should object with the food that took place in Abraham's tent, let him know that he is being exceedingly foolish.

For those things only seemed to happen, being consumed in another manner, which he who consumed them knows.

But even if one should foolishly grant that the incorporeal nature partook of those things, still you will not find hunger and thirst there.

But here, need aroused such passions — not because the united divinity was unable to render the body free of want (for he who a little later bestowed immortality on all bodies could far more easily have made his own body superior to want), but because it allowed the body to display its own nature, so that the heresies which deny the assumption of this nature might be clearly convicted of falsehood.

For just as, though able to render it superior to death (for this indeed he accomplished after three days), he nevertheless permitted it to suffer and to die, in order that he might fulfil the mystery of the dispensation;

accordingly, hunger and thirst, and besides these, weariness and sleep, bear witness that the body of the Lord was a human body.

And confirming this teaching, the divine Apostle cries out, saying:

"Since therefore the children have shared in flesh and blood, he likewise also himself partook of the same, that through death he might bring to nought him who had the power of death, and might deliver those who through fear of death were subject to bondage all their lives."

By these words he plainly showed that he clothed himself with the same nature as ours.

But if anyone is troubled by the term "clothing," let him hear the patriarch Jacob prophesying:

"He shall wash his robe in wine, and his garment in the blood of the grape." And let him also hear the divine Paul crying out:

"Having therefore, brethren, boldness to enter the holy places by the blood of Jesus, by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh, and having a great priest over the house of God, let us draw near with a true heart in full assurance of faith," and so on.

For he called his flesh a "veil," just as the patriarch Jacob called it "robe" and "garment."

That he also assumed a soul together with the body.

That the only-begotten Son of God, in becoming man, also assumed a rational soul, the evangelist Luke teaches, saying:

And Jesus advanced in stature and in grace with God and men. Now it is the body that advances in stature, but the soul in wisdom

For the Godhead admits of no further increase at all;

for the Word of God is perfect in every respect

Fittingly, then, he coupled the growth of wisdom together with the increase in stature

For according to the measure of the body's stature, the divine nature was revealing its own wisdom

For to those who conjectured that the passion was involuntary, he said, before the passion:

I have power to lay down my soul, and I have power to take it again

No one takes it from me;

I lay it down of myself, that I may take it again.' By these words he has clearly shown that the soul which is laid down and taken up is one thing, and the Godhead which lays it down and takes it up is another

I said 'one thing and another,' not dividing into two persons, but showing the difference of the natures

Now is my soul troubled;

Luke has taught this fear more clearly

For he said that he was in such agony over the passion, that the sweat of his body became mixed with blood

For his sweat, he says, became like drops of blood. And he has added this too, that an angel came and strengthened him

That he assumed the human nature complete

For to the apostles he often said:

The Son of Man is about to be delivered into the hands of men, and they will kill him, and on the third day he will rise

And to the one who wished to follow him, he said, 'The foxes have holes, and the birds of the air have nests;

but the Son of Man has nowhere to lay his head.' And to the Jews he said outright:

Why do you seek to kill me, a man who has spoken to you the truth which I heard from my Father?' And the divine Apostle cries out

There is one God, and one mediator of God and men. And again:

For since the God of all things promised Abraham that in his seed he would bless all the nations, and gave the same promise also to Isaac and to Jacob, the divine Apostle, writing to the Galatians, fittingly said:

'Now to Abraham were the promises made, and to his seed.' And teaching whom he meant by 'seed,' he added:

'He does not say, And to seeds, as of many;

but as of one, And to your seed, which is Christ.' And writing to the Hebrews he spoke thus:

'For surely he does not take hold of angels, but he takes hold of the seed of Abraham; whence he was obliged in all things to be made like his brethren, that he might become a merciful and faithful high priest in the things pertaining to God.' And since the patriarch Jacob also assigned to Judah the blessing which he had received from the God of all things, saying:

A ruler shall not fail from Judah, nor a leader from his loins, until he comes to whom it is reserved, and he shall be the expectation of the nations'; and the prophet Micah renews this prophecy, saying:

And you, Bethlehem, land of Judah, are by no means least among the rulers of Judah;

for out of you shall come forth for me a leader, and his goings forth are from the beginning, from the days of eternity.' And again the divine Apostle showed the fulfilment of the prophecies, and added:

For ever will I establish your seed, and build up your throne for generation and generation.' And again:

And I will set his seed forever and ever, and his throne as the days of heaven.' And a little further on:

For there shall come forth,' he says, 'a rod out of the root of Jesse, and a flower shall spring up from the root'

and the Spirit of God shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness; the spirit of the fear of God shall fill him'; and what follows, pertaining to the same sense

The root of Jesse shall be, even he who arises to rule the nations;

in him shall the nations hope, and his resting-place shall be honor.' And in another passage:

For what I promised him I will fulfil, and through his seed I will save the world

for my promise is faithful and does not lie.' Demonstrating the truth of these promises, the evangelist Matthew, in the very preface of his composition, proclaims good news to the world, that the expectation of the nations has come to flower

And teaching this more clearly, he added:

...the Son of God in power, according to the Spirit of holiness, by the resurrection from the dead, of our Lord Jesus Christ.' For having risen, he says, from the dead, and having filled the apostles with the grace of the Spirit, he was declared to be God through the wonders wrought by them

For in his name they performed the greatest wonders

And indeed, in the middle of the Epistle, having recalled the good things formerly given to the Jews, he added:

whose are the fathers, and of whom is Christ according to the flesh, who is God over all.' And in the one person he showed the difference of the two natures:

born of the Jews according to the flesh, but God over all as God, and blessed forever

And to the blessed Timothy he charges, saying:

For just as he was perfect God, so also, as perfect man, he provided perfect salvation for mankind

That he raised up the nature which he assumed

That he raised up the very nature which he had assumed, he himself testifies, showing to the apostles his hands and his feet;

and the fingers of Thomas, touching the scars, also testify to this; and this the other apostles likewise did, at the Lord's command

Touch me,' he said, 'and see, for a spirit does not have flesh and bones, as you see me having.' And the divine apostle John also cries out at the beginning of his Epistle:

Now of whatever there was a resurrection, of that same there was also the passion — not that the soul was destroyed together with the body (for even the souls of men are immortal), but inasmuch as the body received its end through the separation of the soul from it

But the Godhead was not separated from the manhood, neither on the cross, nor in the tomb;