I. THE GNOSTICS
1. Introduction
2. Basic Gnostic doctrines
II. THE DOCTRINES AND PRACTICES OF LEADING GNOSTIC TEACHERS
1. First century
1.1 Simon Magus
1.2 Cerinthus
1.3 The Nicolaitans
2. Second century
2.1 Carpocrates
2.2 Valentinians
2.3 Marcion
2.4 Marcus the Heretic
3. Third century
3.1 Montanists
3.2 Monarchianism
III. HOW THE HERETICS MISINTERPRET THE SCRIPTURES
IV. THE CHURCH’S ATTITUDE AND RESPONSE TO HERETICS
Gnosticism was the first known heresy during the time of the early church. Among some of their basic doctrines, they were found to believe that the world was created by another god other than the Father of Christ. This inferior god was known as the Demiurge, also called by some as the God of Justice, as opposed to the Christ’s Father, the good God. As a result they held a doctrine that stated we are inherently depraved by nature and incapable of salvation.
The Gnostics taught that the good God, having compassion on the human race, sent his Son to show them the way to salvation. However since the physical nature of man is inherently corrupt, they taught that the Son never really became man or God in the flesh.
Many of the Gnostics rejected the physical sacraments such as baptism and communion because they considered them useless. They also rejected the doctrine of the intermediate state of the dead and the resurrection. The Gnostic teachers taught that the apostles had secretly revealed their teachings to only a few close disciples, and without this hidden knowledge salvation is not possible.
Some of the Gnostic sects practiced a rigorous asceticism while others maintained an openly liberal lifestyle – as was the case with the Nicolaitans and followers of Marcus.
The following verses are references the apostles made specifically regarding the Gnostic heresies.
O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: Which some professing have erred concerning the faith. Grace be with thee. Amen. 1 Timothy 6:20-21
Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. 2 Timothy 2:18
And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world. 1 John 4:3
For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. 2 John 7
The unbelieving say that he only seemed to suffer. Ignatius (A.D. 35-105) Ante-Nicene Fathers vol.1 pg.70
How does anyone benefit me if he praises me but blasphemes my Lord – not confessing that he had a body? Ignatius (A.D. 35-105) Ante-Nicene Fathers vol.1 pg.88
They [the Gnostics] abstain from Eucharist (thanksgiving) and prayer, because they allow not that the Eucharist is the flesh of our Savior Jesus Christ, which flesh suffered for our sins, and which the Father of His goodness raised up. Ignatius: to the Smyrnaeans (A.D. 35-105) ch.6
For if you have fallen in with some who are called Christians, but who do not admit this [truth], and venture to blaspheme the God of Abraham, and the God of Isaac, and the God of Jacob; who say there is no resurrection of the dead, and that their souls, when they die, are taken to heaven; do not imagine that they are Christians.Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.239
The Gnostics say: Carnal men, again, are instructed in carnal things; such men, namely, as are established by their works, and by a mere [i.e. infierior] faith, while they have not perfect knowledge. We of the Church, the gnostics say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 324
Others of the (Gnostics) yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. For they (the Gnostics) declare that we (the church) simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.324
But these men (the Gnostics) are in all points inconsistent with themselves, when they decide that all souls do not enter into the intermediate place, but those of the righteous only. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 403
Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, in harmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behooves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them…They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, “Be not wise beyond what it is fitting to be wise, but be wise prudently,”Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 548
For the heretics, despising the handiwork of God, and not admitting the salvation of their flesh… affirm that immediately upon their death they shall pass above the heavens… “For no disciple is above the Master, but every one that is perfect shall be as his Master.” As our Master, therefore, did not at once depart, taking flight [to heaven], but awaited the time of His resurrection prescribed by the Father, which had been also shown forth through Jonas, and rising again after three days was taken up [to heaven]; so ought we also to await the time of our resurrection prescribed by God and foretold by the prophets, and so, rising, be taken up, as many as the Lord shall account worthy of this [privilege]. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.560-561
As, then, philosophy has been brought into evil repute by pride and self-conceit, so also ghosts by false ghosts called by the same name; of which the apostle writing says, “O Timothy, keep that which is committed to your trust, avoiding the profane and vain babblings and oppositions of science (gnosis) falsely so called; which some professing, have erred concerning the faith.” Convicted by this utterance, the heretics reject the Epistles to Timothy. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.359
Besides all this, I add a review of the doctrines themselves, which, existing as they did in the days of the apostles… Paul, in his first epistle to the Corinthians, sets his mark on certain who denied and doubted the resurrection. This opinion was the especial property of the Sadducees. A part of it, however, is maintained by Marcion and Apelles and Valentinus, and all other impugners of the resurrection. Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law. Thus runs Hebion’s heresy. Such also as “forbid to marry” he reproaches in his instructions to Timothy. Now, this is the teaching of Marcion and his follower Apelles. (The apostle) directs a similar blow against those who said that “the resurrection was past already.” Such an opinion did the Valentinians assert of themselves. When again he mentions “endless genealogies,” one also recognizes Valentinus… But in his epistle he especially designates those as “Antichrists” who “denied that Christ was come in the flesh,” and who refused to think that Jesus was the Son of God. The one dogma Marcion maintained; the other, Hebion. The doctrine, however, of Simon’s sorcery, which inculcated the worship of angels, was itself actually reckoned amongst idolatries and condemned by the Apostle Peter in Simon’s own person.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.259
II. THE DOCTRINES AND PRACTICES OF LEADING GNOSTIC TEACHERS
1.1 Simon Magus
But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one. Acts 8:9
And, thirdly, because after Christ’s ascension into heaven the devils put forward certain men who said that they themselves were gods; and they were not only not persecuted by you, but even deemed worthy of honors. There was a Samaritan, Simon, a native of the village called Gitto, who in the reign of Claudius Caesar, and in your royal city of Rome, did mighty acts of magic, by virtue of the art of the devils operating in him. He was considered a god, and as a god was honored by you with a statue, which statue was erected on the river Tiber, between the two bridges, and bore this inscription, in the language of Rome: “Simoni Deo Sancto,” “To Simon the holy God.” And almost all the Samaritans, and a few even of other nations, worship him, and acknowledge him as the first god; and a woman, Helena, who went about with him at that time, and had formerly been a prostitute, they say is the first idea generated by him. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.171
Simon the Samaritan was that magician of whom Luke, the disciple and follower of the apostles, says… was addressed in these words by Peter: “Your money perish with you, because you have thought that the gift of God can be purchased with money: you have neither part nor lot in this matter, for your heart is not right in the sight of God; for I perceive that you are in the gall of bitterness, and in the bond of iniquity.” He, then, not putting faith in God a whit the more, set himself eagerly to contend against the apostles, in order that he himself might seem to be a wonderful being, and applied himself with still greater zeal to the study of the whole magic art, that he might the better bewilder and overpower multitudes of men. Such was his procedure in the reign of Claudius Caesar, by whom also he is said to have been honored with a statue, on account of his magical power. This man, then, was glorified by many as if he were a god; and he taught that it was himself who appeared among the Jews as the Son. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.347
Now this Simon of Samaria, from whom all sorts of heresies derive their origin, formed his sect out of the following materials: Having redeemed from slavery at Tyre, a city of Phoenicia, a certain woman named Helena, he was in the habit of carrying her about with him, declaring that this woman was the first conception of his mind. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 348
In fine, they have a name derived from Simon, the author of these most impious doctrines, being called Simonians; and from them “knowledge, falsely so called,” received its beginning, as one may learn even from their own assertions. The successor of this man was Menander, also a Samaritan by birth, and he, too, was a perfect adept in the practice of magic. He affirms that the primary Power continues unknown to all, but that he himself is the person who has been sent forth from the presence of the invisible beings as a savior, for the deliverance of men. The world was made by angels, whom, like Simon, he maintains to have been produced by Ennoea. He gives, too, as he affirms, by means of that magic which he teaches, knowledge to this effect, that one may overcome those very angels that made the world; for his disciples obtain the resurrection by being baptized into him, and can die no more, but remain in the possession of immortal youth. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 348
But the rest, who are called Gnostics, take rise from Menander, Simon’s disciple, as I have shown; and each one of them appeared to be both the father and the high priest of that doctrine into which he has been initiated. But all these (the Marcosians) broke out into their apostasy much later, even during the intermediate period of the Church. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 417
[This spiritual man] shall also judge the vain speeches of the perverse Gnostics, by showing that they are the disciples of Simon Magus. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 507
I could have wished that it might at least have been Lais or Phryne – among your Junos, and Cereses, and Dianas; when you install in your Pantheon Simon Magus, giving him a statue and the title of Holy God. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.29
For thenceforward Simon Magus, just turned believer, (since he was still thinking somewhat of his juggling sect; to wit, that among the miracles of his profession he might buy even the gift of the Holy Spirit through imposition of hands) was cursed by the apostles, and ejected from the faith. Both he and that other magician, who was with Sergius Paulus, (since he began opposing himself to the same apostles) was mulcted with loss of eyes.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 66
There is the (infamous) Simon of Samaria in the Acts of the Apostles, who bargained for the Holy Ghost: after his condemnation by Him, and a vain remorse that he and his money must perish together, he applied his energies to the destruction of the truth, as if to console himself with revenge. Besides the support with which his own magic arts furnished him, he had recourse to imposture, and purchased a Tyrian woman of the name of Helen out of a brothel, with the same money which he had offered for the Holy Spirit – a traffic worthy of the wretched man. He actually reigned himself to be the Supreme Father, and further pretended that the woman was his own primary conception.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 215
At this very time, even, the heretical dupes of this same Simon (Magus) are so much elated by the extravagant pretensions of their art, that they undertake to bring up from Hades the souls of the prophets themselves. And I suppose that they can do so under cover of a lying wonder. For, indeed, it was no less than this that was anciently permitted to the Pythonic (or ventriloquistic) spirit – even to represent the soul of Samuel, when Saul consulted the dead, after (losing the living) God. God forbid, however, that we should suppose that the soul of any saint, much less of a prophet, can be dragged out of (its resting-place in Hades) by a demon.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 234
The doctrine, however, of Simon’s sorcery, which inculcated the worship of angels, was itself actually reckoned amongst idolatries and condemned by the Apostle Peter in Simon’s own person.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.259
There was also Simon the Samaritan magician, who wished to draw away certain by his magical arts. And on that occasion he was successful; but now-a-days it is impossible to find, I suppose, thirty of his followers in the entire world, and probably I have even overstated the number. There are exceedingly few in Palestine; while in the rest of the world, through which he desired to spread the glory of his name, you find it nowhere mentioned. And where it is found, it is found quoted from the Acts of the Apostles; so that it is to Christians that he owes this mention of himself, the unmistakable result having proved that Simon was in no respect divine. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 422
Celsus next pours down upon us a heap of names, saying that he knows of the existence of certain Simonians who worship Helene, or Helenus, as their teacher, and are called Helenians. But it has escaped the notice of Celsus that the Simonians do not at all acknowledge Jesus to be the Son of God, but term Simon the “power” of God. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 570
Now Simonians are found nowhere throughout the world; and yet, in order to gain over to himself many followers, Simon freed his disciples from the danger of death, which the Christians were taught to prefer, by teaching them to regard idolatry as a matter of indifference. But even at the beginning of their existence the followers of Simon were not exposed to persecution. For that wicked demon, who was conspiring against the doctrine of Jesus, was well aware that none of his own maxims would be weakened by the teaching of Simon. Origen (A.D. 248) Ante-Nicene Fathers vol.4 pg. 578
The disciples, then, of this (Magus), celebrate magical rites, and resort to incantations. And (they profess to) transmit both love-spells and charms…This Simon, deceiving many in Samaria by his sorceries, was reproved by the Apostles, and was laid under a curse, as it has been written in the Acts. But he afterwards abjured the faith, and attempted these (aforesaid practices). And journeying as far as Rome, he fell in with the Apostles; and to him, deceiving many by his sorceries, Peter offered repeated opposition. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg.80-81
1.2 Cerinthus
Cerinthus, again, a man who was educated in the wisdom of the Egyptians, taught that the world was not made by the primary God, but by a certain Power far separated from him, and at a distance from that Principality who is supreme over the universe, and ignorant of him who is above all. He represented Jesus as having not been born of a virgin, but as being the son of Joseph and Mary according to the ordinary course of human generation. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.352
There are also those who heard from Polycarp that John, the disciple of the Lord, going to bathe at Ephesus, and perceiving Cerinthus within, rushed out of the bath-house without bathing, exclaiming, “Let us fly, lest even the bath-house fall down, because Cerinthus, the enemy of the truth, is within.” Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.416
John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that “knowledge” falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 426
1.3 The Nicolaitans
And they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch. Acts 6:5
But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate. Revelation 2:6
The Nicolaitanes are the followers of that Nicolas who was one of the seven first ordained to the diaconate by the apostles. They lead lives of unrestrained indulgence. The character of these men is very plainly pointed out in the Apocalypse of John, [when they are represented] as teaching that it is a matter of indifference to practice adultery, and to eat things sacrificed to idols. Wherefore the Word has also spoken of them thus: “But this you have, that you hate the deeds of the Nicolaitanes, which I also hate.”Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.352
John, the disciple of the Lord, preaches this faith, and seeks, by the proclamation of the Gospel, to remove that error which by Cerinthus had been disseminated among men, and a long time previously by those termed Nicolaitans, who are an offset of that “knowledge” falsely so called, that he might confound them, and persuade them that there is but one God, who made all things by His Word. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 426
Such also are those who say that they follow Nicolaus, quoting an adage of the man, which they pervert, “that the flesh must be abused.”… But they, abandoning themselves to pleasure like goats, as if insulting the body, lead a life of self-indulgence; not knowing that the body is wasted, being by nature subject to dissolution; while their soul is buffed in the mire of vice; following as they do the teaching of pleasure itself, not of the apostolic man. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.373
Nicolaus, they say, had a lovely wife. When after the Savior’s ascension he was accused before the apostles of jealousy, he brought his wife into the concourse and allowed anyone who so desired to marry her. For, they say, this action was appropriate to the saying: “One must abuse the flesh.” Those who share his heresy follow both his action and his words simply and without qualification by indulging in the gravest enormity. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.4
John, however, in the Apocalypse is charged to chastise those “who eat things sacrificed to idols,” and “who commit fornication.” There are even now another sort of Nicolaitans.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.259
We do not aim at destroying the happiness of sanctity, as do certain Nicolaitans in their maintenance of lust and luxury.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 294
But Nicolaus has been a cause of the wide-spread combination of these wicked men. He, as one of the seven (that were chosen) for the diaconate, was appointed by the Apostles. (But Nicolaus) departed from correct doctrine, and was in the habit of inculcating indifference of both life and food. And when the disciples (of Nicolaus) continued to offer insult to the Holy Spirit, John reproved them in the Apocalypse as fornicators and eaters of things offered unto idols. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg.115
2.1 Carpocrates
Carpocrates, again, and his followers maintain that the world and the things which are therein were created by angels greatly inferior to the unbegotten Father. They also hold that Jesus was the son of Joseph, and was just like other men, with the exception that he differed from them in this respect, that inasmuch as his soul was steadfast and pure, he perfectly remembered those things which he had witnessed within the sphere of the unbegotten God. On this account, a power descended upon him from the Father, that by means of it he might escape from the creators of the world; and they say that it, after passing through them all, and remaining in all points free, ascended again to him. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.350
(Carpocrates says:) The soul, therefore, which is like that of Christ can despise those rulers who were the creators of the world, and, in like manner, receives power for accomplishing the same results. This idea has raised them to such a pitch of pride, that some of them declare themselves similar to Jesus; while others, still more mighty, maintain that they are superior to his disciples, such as Peter and Paul, and the rest of the apostles… But if any one shall have despised the things in this world more than he did, he thus proves himself superior to him. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 350
And in their writings we read as follows, the interpretation which they give [of their views], declaring that Jesus spoke in a mystery to His disciples and apostles privately, and that they requested and obtained permission to hand down the things thus taught them, to others who should be worthy and believing. We are saved, indeed, by means of faith and love; but all other things, while in their nature indifferent, are reckoned by the opinion of men – some good and some evil, there being nothing really evil by nature.Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 351
Moreover, those also will be thus confuted who belong to Simon and Carpocrates, and if there be any others who are said to perform miracles – who do not perform what they do either through the power of God, or in connection with the truth, nor for the well-being of men, but for the sake of destroying and misleading mankind, by means of magical deceptions, and with universal deceit, thus entailing greater harm than good on those who believe them, with respect to the point on which they lead them astray. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.407
But the followers of Carpocrates and Epiphanes think that wives should be common property. Clement of Alexandria (A.D. 195) Miscellanies, book III ch. 2
These then are the doctrines of the excellent Carpocratians. These, so they say, and certain other enthusiasts for the same wickednesses, gather together for feasts (I would not call their meeting an Agape), men and women together. After they have sated their appetites… then they overturn the lamps and so extinguish the light that the shame of their adulterous “righteousness” is hidden, and they have intercourse where they will and with whom they will. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.2
However, it is not for you alone, (Simon), that the transmigration philosophy has fabricated this story. Carpocrates also makes equally good use of it, who was a magician and a fornicator like yourself, only he had not a Helen. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.216
Carpocrates affirms that the world and the things in it were made by angels, far inferior to the unbegotten Father; and that Jesus was generated of Joseph, and that, having been born similar to (other) men, He was more just than the rest (of the human race). And (Carpocrates asserts) that the soul (of Jesus), inasmuch as it was made vigorous and undefiled, remembered the things seen by it in its converse with the unbegotten God. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 113
And they make counterfeit images of Christ, alleging that these were in existence at the time (during which our Lord was on earth, and that they were fashioned) by Pilate. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 114
2.2 Valentinians
At the same time, the Valentinians deny that He assumed anything material [into His nature], since indeed matter is incapable of salvation. They further hold that the consummation of all things will take place when all that is spiritual has been formed and perfected by Gnosis (knowledge); and by this they mean spiritual men who have attained to the perfect knowledge of God, and been initiated into these mysteries by Achamoth. And they represent themselves to be these persons. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.324
Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.324
They conceive, then, of three kinds of men, spiritual, material, and animal, represented by Cain, Abel, and Seth. Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 326
Valentinus, who adapted the principles of the heresy called “Gnostic” to the peculiar character of his own school. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.332
But those who are from Valentinus, being, on the other hand, altogether reckless, while they put forth their own compositions, boast that they possess more Gospels than there really are. Indeed, they have arrived at such a pitch of audacity, as to entitle their comparatively recent writing “the Gospel of Truth,” though it agrees in nothing with the Gospels of the Apostles, so that they have really no Gospel which is not full of blasphemy. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 429
The followers of Valentinus assign faith to us, the simple, but will have it that knowledge springs up in their own selves (who are saved by nature). Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.349
Valentinian… Also, similarly with Basilides, supposes a class saved by nature, and that this different race has come hither to us from above for the abolition of death. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.425
Paul, in his first epistle to the Corinthians, sets his mark on certain who denied and doubted the resurrection. This opinion was the especial property of the Sadducees. A part of it, however, is maintained by Marcion and Apelles and Valentinus, and all other impugners of the resurrection. Writing also to the Galatians, he inveighs against such men as observed and defend circumcision and the (Mosaic) law. Thus runs Hebion’s heresy. Such also as “forbid to marry” he reproaches in his instructions to Timothy. Now, this is the teaching of Marcion and his follower Apelles. (The apostle) directs a similar blow against those who said that “the resurrection was past already.” Such an opinion did the Valentinians assert of themselves. When again he mentions “endless genealogies,” one also recognizes Valentinus. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.259
One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume, he has none the less laid violent hands on the truth only with a more cunning mind and skill than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 262
The Valentinians, who are no doubt a very large body of heretics… If you propose to them inquiries sincere and honest, they answer you with stern look and contracted brow, and say, “The subject is profound.” …For this reason we are branded by them as simple. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.503-504
Let, however, any man approach the subject from a knowledge of the faith which he has otherwise learned, as soon as he finds so many names of Æons, so many marriages, so many offsprings, so many exits… of a dispersed and mutilated Deity, will that man hesitate at once to pronounce that these are “the fables and endless genealogies” which the inspired apostle by anticipation condemned, whilst these seeds of heresy were even then shooting forth? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 505
Valentinus had expected to become a bishop, because he was an able man both in genius and eloquence. Being indignant, however, that another obtained the dignity by reason of a claim which confessorship had given him, he broke with the church of the true faith. Just like those (restless) spirits which, when roused by ambition, are usually inflamed with the desire of revenge, he applied himself with all his might to exterminate the truth.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.505
Axionicus at Antioch is the only man who at the present time does honor to the memory of Valentinus, by keeping his rules to the full. But this heresy is permitted to fashion itself into as many various shapes as a prostitute, who usually changes and adjusts her dress every day… Whenever they have hit upon any novelty, they forthwith call their presumption a revelation, their own perverse ingenuity a spiritual gift. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 505
For this reason it is that they neither regard works as necessary for themselves, nor do they observe any of the calls of duty, eluding even the necessity of martyrdom on any pretence which may suit their pleasure. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 517
2.3 Marcion
He mentions this fact also, that when Marcion, after whom the Marcionites are called, met the holy Polycarp on one occasion, and said ‘Recognize us, Polycarp,’ he said in reply to Marcion, ‘Yes indeed, I recognize the firstborn of Satan.’ Martyrdom of Polycarp (A.D. 156) ch.22 (Moscow MS trans. JB Lightfoot)
And there is Marcion, a man of Pontus, who is even at this day alive, and teaching his disciples to believe in some other god greater than the Creator. And he, by the aid of the devils, has caused many of every nation to speak blasphemies, and to deny that God is the maker of this universe, and to assert that some other being, greater than He, has done greater works. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.171
And, as we said before, the devils put forward Marcion of Pontus, who is even now teaching men to deny that God is the maker of all things in heaven and on earth, and that the Christ predicted by the prophets is His Son, and preaches another god besides the Creator of all, and likewise another son. And this man many have believed, as if he alone knew the truth, and laugh at us, though they have no proof of what they say, but are carried away irrationally as lambs by a wolf, and become the prey of atheistical doctrines, and of devils. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.182
Marcion of Pontus succeeded him, and developed his doctrine. In so doing, he advanced the most daring blasphemy against Him who is proclaimed as God by the law and the prophets, declaring Him to be the author of evils, to take delight in war, to be infirm of purpose, and even to be contrary to Himself. But Jesus being derived from that father who is above the God that made the world…was manifested in the form of a man to those who were in Judaea, abolishing the prophets and the law, and all the works of that God who made the world… Besides this, he mutilates the Gospel which is according to Luke, removing all that is written respecting the generation of the Lord, and setting aside a great deal of the teaching of the Lord, In like manner, too, he dismembered the Epistles of Paul, removing all that is said by the apostle respecting that God who made the world. Salvation will be the attainment only of those souls which had learned his doctrine.Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 352
And Polycarp himself replied to Marcion, who met him on one occasion, and said, “Dost you know me?” “I do know you, the first-born of Satan.” Such was the horror which the apostles and their disciples had against holding even verbal communication with any corrupters of the truth; as Paul also says, “A man that is an heretic, after the first and second admonition, reject; knowing that he that is such is subverted, and sins, being condemned of himself.”Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.416
With regard to those (the Marcionites) who allege that Paul alone knew the truth, and that to him the mystery was manifested by revelation, let Paul himself convict them… Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 436
The followers of Marcion, and… those who are like to these, maintain that time prophets were from another God. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.511
On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.197
John… in his epistle he especially designates those as “Antichrists” who “denied that Christ was come in the flesh,” and who refused to think that Jesus was the Son of God. The one dogma Marcion maintained. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 259
One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume, he has none the less laid violent hands on the truth only with a more cunning mind and skill than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 262
Marcion has removed from his God all his severity and judicial character… A better god has been discovered, who never takes offence, is never angry, never inflicts punishment, who has prepared no fire in hell, no gnashing of teeth in the outer darkness! He is purely and simply good. He indeed forbids all delinquency, but only in word. He is in you, if you are willing to pay him homage, for the sake of appearances, that you may seem to honor God; for your fear he does not want. And so satisfied are the Marcionites with such pretences, that they have no fear of their god at all. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.291-292
The flesh is not, according to Marcion, immersed in the water of the sacrament, unless it be in virginity, widowhood, or celibacy, or has purchased by divorce a title to baptism, as if even generative impotents did not all receive their flesh from nuptial union. Now, such a scheme as this must no doubt involve the proscription of marriage. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 393
Marcionites, whom the Apostle John designated as antichrists, when they denied that Christ was come in the flesh… Now, the more firmly the antichrist Marcion had seized this assumption, the more prepared was he, of course, to reject the bodily substance of Christ. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.327
“Be not deceived, God is not mocked.” But Marcion’s god can be mocked; for he knows not how to be angry, or how to take vengeance. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.438
We must now encounter the subject of marriage, which Marcion, more continent than the apostle, prohibits… Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.443
Let Marcion know that the principle term of his creed comes from the school of Epicurus… But how remote is our faith from the artifices of this heretic, when it dreads to arouse the anger of God.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.471
2.4 Marcus the Heretic
But there is another among these heretics, Marcus by name, who boasts himself as having improved upon his master. He is a perfect adept in magical impostures, and by this means drawing away a great number of men, and not a few women, he has induced them to join themselves to him, as to one who is possessed of the greatest knowledge and perfection, and who has received the highest power from the invisible and ineffable regions above. Thus it appears as if he really were the precursor of Antichrist. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.334
It appears probable enough that this man possesses a demon as his familiar spirit, by means of whom he seems able to prophesy, and also enables as many as he counts worthy to be partakers of his Charis themselves to prophesy. He devotes himself especially to women, and those such as are well-bred, and elegantly attired, and of great wealth, whom he frequently seeks to draw after him, by addressing them in such seductive words… On the woman replying, “I have never at any time prophesied, nor do I know how to prophesy;” then engaging, for the second time, in certain invocations, so as to astound his deluded victim, he says to her, “Open your mouth, speak whatsoever occurs to you, and you shall prophesy.” She then, vainly puffed up and elated by these words, and greatly excited in soul by the expectation that it is herself who is to prophesy, her heart beating violently [from emotion], reaches the requisite pitch of audacity, and idly as well as impudently utters some nonsense as it happens to occur to her, such as might be expected from one heated by an empty spirit. (Referring to this, one superior to me has observed, that the soul is both audacious and impudent when heated with empty air.) Henceforth she reckons herself a prophetess, and expresses her thanks to Marcus for having imparted to her of his own Chaffs. She then makes the effort to reward him, not only by the gift of her possessions (in which way he has collected a very large fortune), but also by yielding up to him her person, desiring in every way to be united to him, that she may become altogether one with him. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 334-335
With good reason, therefore, and very fittingly, in reference to your rash attempt, has that divine elder and preacher of the truth burst forth in verse against you as follows: “Marcus, you former of idols, inspector of portents, skilled in consulting the stars, and deep in the black arts of magic, ever by tricks such as these confirming the doctrines of error, furnishing signs unto those involved by you in deception, wonders of power that is utterly severed from God and apostate, which Satan, your true father, enables you still to accomplish, by means of Azazel, that fallen and yet mighty angel, thus making you the precursor of his own impious actions.” Such are the words of the saintly elder. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.340
3.1 Montanists
But there are others who themselves are even more heretical in nature (than the foregoing) and are Phrygians by birth. These have been rendered victims of error from being previously captivated by (two) wretched women, called a certain Priscilla and Maximilla, whom they supposed (to be) prophetesses. And they assert that into these the Paraclete Spirit had departed; and antecedently to them, they in like manner consider Montanus as a prophet… And they allege that they have learned something more through these, than from law, and prophets, and the Gospels. But they magnify these wretched women above the Apostles and every gift of Grace, so that some of them presume to assert that there is in them a something superior to Christ. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 123
These acknowledge God to be the Father of the universe, and Creator of all things, similarly with the Church, and (receive) as many things as the Gospel testifies concerning Christ. They introduce, however, the novelties of fasts, and feasts, and meals of parched food, and repasts of radishes, alleging that they have been instructed by women. And some of these assent to the heresy of the Noetians, and affirm that the Father himself is the Son.Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 123-124
3.2 Monarchianism
For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.184
In various ways has the devil rivaled and resisted the truth. Sometimes his aim has been to destroy the truth by defending it… He says that the Father Himself came down into the Virgin, was Himself born of her, Himself suffered, indeed was Himself Jesus Christ. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 597
This heresy (Monarchianism), which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 598
They are constantly throwing out against us that we are preachers of two gods and three gods, while they take to themselves pre-eminently the credit of being worshippers of the One God… We, say they, maintain the Monarchy. As for myself, however, if I have gleaned any knowledge of either language, I am sure that monarkia (or Monarchy) has no other meaning than single and individual rule; but for all that, this monarchy does not, because it is the government of one, preclude him whose government it is, either from having a son… If, moreover, there be a son belonging to him whose monarchy it is, it does not forthwith become divided and cease to be a monarchy, if the son also be taken as a sharer in it. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 599
We have been already able to show that the Father and the Son are two separate Persons, not only by the mention of their separate names as Father and the Son, but also by the fact that He who delivered up the kingdom, and He to whom it is delivered up – and in like manner, He who subjected (all things), and He to whom they were subjected – must necessarily be two different Beings.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 600
If the number of the Trinity also offends you, as if it were not connected in the simple Unity, I ask you how it is possible for a Being who is merely and absolutely One and Singular, to speak in plural phrase, saying, “Let us make man in our own image, and after our own likeness;” whereas He ought to have said, “Let me make man in my own image, and after my own likeness,”Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.606
“I and my Father are one;” and, “He that has seen me has seen the Father; and I am in the Father, and the Father in me.” They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they set off the few against the many, and assume the later against the earlier. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.615
And now it may be seen in what sense it was said, “He that has seen me has seen the Father,” even in the same in which it was said in a previous passage, “I and my Father are one.” “If you had known me, you would have known the Father also.” For in all these passages He had shown Himself to be the Father’s Commissioner, through whose agency even the Father could be seen in His works, and heard in His words. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 620
…”and say to them, I ascend to my Father and your Father, and to my God and your God.” Now, does this mean, I ascend as the Father to the Father, and as God to God? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.621
He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God. And indeed it is not once only, but three times, that we are immersed into the Three Persons, at each several mention of Their names. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 623
Nay, but you do blaspheme; because you allege not only that the Father died, but that He died the death of the cross… since, however, you convert Christ into the Father, you are chargeable with blasphemy against the Father. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 626
There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus… The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 125
Now, that Noetus affirms that the Son and Father are the same, no one is ignorant. But he makes his statement thus: “When indeed, then, the Father had not been born, He yet was justly styled Father; and when it pleased Him to undergo generation, having been begotten, He Himself became His own Son, not another’s.” For in this manner he thinks to establish the sovereignty of God, alleging that Father and Son, so called, are one and the same (substance), not one individual produced from a different one, but Himself from Himself; and that He is styled by name Father and Son, according to vicissitude of times…That this person suffered by being fastened to the tree, and that He commended His spirit unto Himself, having died to appearance, and not being (in reality) dead. And He raised Himself up the third day, after having been interred in a sepulcher, and wounded with a spear, and perforated with nails. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 127-128
Now Callistus brought forward Zephyrinus himself, and induced him publicly to avow the following sentiments… And we, becoming aware of his sentiments, did not give place to him, but reproved and withstood him for the truth’s sake. And he hurried headlong into folly, from the fact that all consented to his hypocrisy – we, however, did not do so. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg.128
Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg.130
Some others are secretly introducing another doctrine, who have become disciples of one Noetus, who was a native of Smyrna, (and) lived not very long ago… When the blessed presbyters heard this they summoned him before the church and examined him… But he stood out against them, saying, “What evil, then, am I doing in glorifying Christ?” And the presbyters replied to him, “We too know in truth one God; we know Christ; we know that the Son suffered even as He suffered, and died even as He died, and rose again on the third day, and is at the right hand of the Father, and comes to judge the living and the dead. And these things which we have learned we allege.” Then, after examining him, they expelled him from the Church. And he was carried to such a pitch of pride, that he established a sect. …Now they seek to exhibit the foundation for their dogma by citing the word in the law, “I am the God of your fathers: you shall have no other gods beside me;” and again in another passage, “I am the first,” He said, “and the last; and beside me there is none other.” Thus they say they prove that God is one. And then they answer in this manner: “If therefore I acknowledge Christ to be God, He is the Father Himself, if He is indeed God; and Christ suffered, being Himself God; and consequently the Father suffered, for He was the Father Himself.” But the case stands not thus; for the Scriptures do not set forth the matter in this manner. Hippolytus (A.D. 225) Ante-Nicene Fathers vol.5 pg. 224
III. HOW THE HERETICS MISINTERPRET THE SCRIPTURES
They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavour to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth. By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions. Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skilful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg.326
But, say they, it is written, “All who were before the Lord’s advent are thieves and robbers.” All, then, who are in the Word (for it is these that were previous to the incarnation of the Word) are understood generally. But the prophets, being sent and inspired by the Lord, were not thieves, but servants. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.319
The story goes that one of them came to a virgin of our church who had a lovely face and said to her: “Scripture says, ‘Give to everyone that asks you.'” She, however, not understanding the lascivious intention of the man gave the dignified reply: “On the subject of marriage, talk to my mother.” What godlessness! Even the words of the Lord are perverted by these immoral fellows, the brethren of lust, a shame not only to philosophy but to all human life, who corrupt the truth, or rather destroy it; as far as they can. These thrice wretched men treat carnal and sexual intercourse as a sacred religious mystery, and think that it will bring them to the kingdom of God. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.4
Perhaps it is such people that the apostle attacks in the epistle to the Romans when he writes: “And not as we are blasphemously accused and some assert that we say, Let us do evil that good may come, an argument which is rightly condemned.” These are they who when reading the Bible pervert the sense to their own desires by their tone of voice, and by changing certain accents and marks of punctuation twist words that are wise and useful to conform to their own lusts. Clement of Alexandria (A.D. 195) Miscellanies, book III ch.4
Those who hold that for them there is no difference between right and wrong force a few passages of Scripture and think they favor their own immoral opinions. In particular they quote the saying: “Sin shall not have dominion over you; for you are not under the law but under grace,” and others of this sort, which there is no reason to add, for I am not proposing to fit out a pirate ship. Let us then briefly put a stop to their argument. The noble apostle himself refutes the charge against him implied in their false exegesis by the words with which he continues after the saying just quoted: “What then? Shall we sin because we are not under the law but under grace? God forbid.” In this inspired and prophetic way he at once destroys the device of these licentious sophists.Clement of Alexandria (A.D. 195) Miscellanies, book III ch.8
Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts. And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance; unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.551
And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.551
Well, but they actually treat of the Scriptures and recommend (their opinions) out of the Scriptures! To be sure they do. From what other source could they derive arguments concerning the things of the faith, except from the records of the faith? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.250
One man perverts the Scriptures with his hand, another their meaning by his exposition. For although Valentinus seems to use the entire volume, he has none the less laid violent hands on the truth only with a more cunning mind and skill than Marcion. Marcion expressly and openly used the knife, not the pen, since he made such an excision of the Scriptures as suited his own subject-matter. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.262
In this manner heretics either wrest plain and simple words to any sense they choose by their conjectures, or else they violently resolve by a literal interpretation words which imply a conditional sense and are incapable of a simple solution. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 377
They (the heretica) have found their opportunity, as is usual with heretics, in wresting the plain meaning of certain words… We, however, insist on the proper signification of every word, and say that principium means beginning,- being a term which is suitable to represent things which begin to exist. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 488
Take away, indeed, from the heretics the wisdom which they share with the heathen, and let them support their inquiries from the Scriptures alone: they will then be unable to keep their ground. For that which commends men’s common sense is its very simplicity, and its participation in the same feelings, and its community of opinions; and it is deemed to be all the more trustworthy, inasmuch as its definitive statements are naked and open, and known to all. Divine reason, on the contrary, lies in the very pith and marrow of things, not on the surface, and very often is at variance with appearances. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 574
They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many. But in their contention they only act on the principle of all heretics. For, inasmuch as only a few testimonies are to be found (making for them) in the general mass, they set off the few against the many, and assume the later against the earlier. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.615
IV. THE CHURCH’S ATTITUDE AND RESPONSE TO HERETICS
I exhort you therefore – yet not I, but the love of Jesus Christ – take you only Christian food, and abstain from strange herbage, which is heresy: for these men do even mingle poison with Jesus Christ, imposing upon others by a show of honesty, like persons administering a deadly drug with honeyed wine, so that one who knows it not, fearing nothing, drinks in death with a baneful delight. Ignatius: to the Trallians (A.D. 35-105) ch.6
But mark you those who hold heretical opinions touching the grace of Jesus Christ which came to us, how that they are contrary to the mind of God. They have no care for love, none for the widow, none for the orphan, none for the afflicted, none for the prisoner, none for the hungry or thirsty. Ignatius: to the Smyrnaeans (A.D. 35-105) ch. 6
Yet they style themselves Christians, just as certain among the Gentiles inscribe the name of God upon the works of their own hands, and partake in nefarious and impious rites. Some are called Marcians, and some Valentinians, and some Basilidians, and some Saturnilians, and others by other names; each called after the originator of the individual opinion, just as each one of those who consider themselves philosophers, as I said before, thinks he must bear the name of the philosophy which he follows, from the name of the father of the particular doctrine. Justin Martyr (A.D. 160) Ante-Nicene Fathers vol.1 pg.212
Many offshoots of numerous heresies have already been formed from those heretics we have described. This arises from the fact that numbers of them – indeed, we may say all – desire themselves to be teachers, and to break off from the particular heresy in which they have been involved. Forming one set of doctrines out of a totally different system of opinions, and then again others from others, they insist upon teaching something new, declaring themselves the inventors of any sort of opinion which they may have been able to call into existence. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 353
Wherefore it is incumbent to obey the presbyters who are in the Church,- those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schematics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God – namely, strange doctrines – shall be burned up by the fire from heaven, as were Nadab and Abiud. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 497
From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood, display sound speech and blameless conduct for the confirmation and correction of others. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 497
Now all these [heretics] are of much later date than the bishops to whom the apostles committed the Churches. Irenaeus (A.D. 180) Ante-Nicene Fathers vol.1 pg. 547
Further, it is said that it is on account of “those that are approved that heresies exist.” [The apostle] calls “approved,” either those who in reaching faith apply to the teaching of the Lord with some discrimination (as those are called skilful money-changers, who distinguish the spurious coin from the genuine by the false stamp), or those who have already become approved both in life and knowledge… On account of the heresies, therefore, the toil of discovery must be undertaken; but we must not at all abandon [the truth]. For, on fruit being set before us, some real and ripe, and some made of wax, as like the real as possible, we are not to abstain from both on account of the resemblance. But by the exercise of the apprehension of contemplation, and by reasoning of the most decisive character, we must distinguish the true from the seeming. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.549-550
And again, those also are likewise unclean that part the hoof, but do not ruminate. For these point out the heretics, who indeed go upon the name of the Father and the Son, but are in capable of triturating and grinding down the clear declaration of the oracles, and who, besides, perform the works of righteousness coarsely and not with precision, if they perform them at all. To such the Lord says, “Why will you call me Lord, Lord, and do not the things which I say?” And those that neither part the hoof nor chew the cud are entirely unclean. Clement of Alexandria (A.D. 195) Ante-Nicene Fathers vol.2 pg.555-556
Heresies would have no power, if (men) would cease to wonder that they have such power. For it either happens that, while men wonder, they fall into a snare, or, because they are ensnared, they cherish their surprise, as if heresies were so powerful because of some truth which belonged to them… heresies derive such strength as they have from the infirmities of individuals – having no strength whenever they encounter a really powerful faith.Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.244
How comes it to pass, (they ask), that this woman or that man, who were the most faithful, the most prudent, and the most approved in the church, have gone over to the other side? … what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule (of faith), will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the faith? Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 244
But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them… Heresies, at the present time, will no less rend the church by their perversion of doctrine, than will Antichrist persecute her at that day by the cruelty of his attacks, except that persecution makes even martyrs, (but) heresy only apostates. And therefore “heresies must needs be in order that they which are approved might be made manifest, both those who remained steadfast under persecution, and those who did not wander out of their way into heresy. For the apostle does not mean that those persons should be deemed approved who exchange their creed for heresy. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 244-245
Of these the practical effects are false doctrines, called in Greek heresies, a word used in the sense of that choice which a man makes when he either teaches them (to others) or takes up with them (for himself). For this reason it is that he calls the heretic condemned, because he has himself chosen that for which he is condemned. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg.245-246
But here is, as we have said, the same madness, in their allowing indeed that the apostles were ignorant of nothing, and preached not any (doctrines) which contradicted one another, but at the same time insisting that they did not reveal all to all men, for that they proclaimed some openly and to all the world, whilst they disclosed others (only) in secret and to a few… Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 255
Since, therefore, it is incredible that the apostles were either ignorant of the whole scope of the message which they had to declare, or failed to make known to all men the entire rule of faith, let us see whether, while the apostles proclaimed it, perhaps, simply and fully, the churches, through their own fault, set it forth otherwise than the apostles had done. All these suggestions of distrust you may find put forward by the heretics. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 256
If it be true, then, that those heresies, which in the apostolic times were in a rude form, are now found to be the same, only in a much more polished shape. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 260
I must not omit an account of the conduct also of the heretics – how frivolous it is, how worldly, how merely human, without seriousness, without authority, without discipline, as suits their creed… The very women of these heretics, how wanton they are! For they are bold enough to teach, to dispute, to enact exorcisms, to undertake cures – it may be even to baptize. Nowhere is promotion easier than in the camp of rebels, where the mere fact of being there is a foremost service. And so it comes to pass that today one man is their bishop, tomorrow another; today he is a deacon who tomorrow 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. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 263
They 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 defense of the deceit of their corrupt preaching. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 265-266
We are accustomed, for the purpose of shortening argument, to lay down the rule against heretics of the lateness of their date. For in as far as by our rule, priority is given to the truth, which also foretold that there would be heresies, in so far must all later opinions be prejudged as heresies, being such as were, by the more ancient rule of truth, predicted as (one day) to happen. Tertullian (A.D. 198) Ante-Nicene Fathers vol.3 pg. 477
Therefore was the Church called a virgin, for she was not as yet corrupted by worthless teaching. The bulis it was who, displeased because he was not made bishop, first began to corrupt her by stealth. He too was connected with the seven sects which existed among the people, like Simon, from whom come the Simoniani; and Cleobius, from whom come the Cleobiani; and Doritheus, from whom come the Dorithiani; and Gorthaeus, from whom come the Gortheani; Masbothaeus, from whom come the Masbothaei. From these men also come the Menandrianists, and the Marcionists, and the Carpocratians, and the Valentinians, and the Basilidians, and the Saturnilians. Each of these leaders in his own private and distinct capacity brought in his own private opinion. From these have come false Christs, false prophets, false apostles – men who have split up the one Church into parts through their corrupting doctrines, uttered in disparagement of God and of His Christ…. Hegesippus (A.D. 170) Ante-Nicene Fathers vol.8 pg. 764