WEBVTT

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BOOK V.

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PART III.

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CHAPTER XIII-XX.

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CHAPTER XIII.

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RODO AND HIS ACCOUNT OF THE DISSENSION OF
MARCIAN.

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At this time Rodo, a native of Asia who
had been instructed, as he himself states,

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by Tatian, with whom we have already
become acquainted, having written several

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books, published among the rest one
against the heresy of Marcian.

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He says that this heresy was divided in
his time into various opinions,

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and while describing those who occasioned
the division, he refutes accurately the

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falsehoods devised by each of them.

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But hear what he writes.

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Therefore also they disagree among
themselves, maintaining an inconsistent

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opinion.

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For Apelles, one of the herd, priding
himself on his manner of life and his age,

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acknowledges one principle, but says that
the prophecies are from an opposing

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spirit, being led to this view by the
responses of a maiden by the name of

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Philumene, who was possessed by a demon.

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But others, among whom are Potitus and
Basilicus, hold to two principles,

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as does the mariner Marcian himself.

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These following the wolf of Pontus,
and like him unable to fathom the division

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of things, became reckless, and without
giving any proof, asserted two principles.

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Others again, drifting into a worse error,
consider that there are not only two,

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but three natures.

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Of these, Cineros is the leader and chief,
as those who defend his teaching say.

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The same author writes that he engaged in
conversation with Apelles.

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He speaks as follows.

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For the old man Apelles, when conversing
with us, was refuted in many things which

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he spoke falsely.

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Whence also he said that it was not at all
necessary to examine one's doctrine,

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but that each one should continue to hold
what he believed.

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For he asserted that those who trusted in
the crucified would be saved, if only they

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were found doing good works.

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But, as we have said before, his opinion
concerning God was the most obscure of

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all.

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For he spoke of one principle,
as also our doctrine does.

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Then, after stating fully his own opinion,
he adds, when I said to him, tell me how

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you know this or how you can assert that
there is one principle, he replied that

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the prophecies refuted themselves,
because they have said nothing true,

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for they are inconsistent and false and
self-contradictory.

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But how there is one principle,
he said that he did not know, but that he

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was thus persuaded.

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As I then adjured him to speak the truth,
he swore that he did so when he said that

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he did not know how there is one
unbegotten God, but that he believed it.

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Thereupon I laughed and reproved him,
because, though calling himself a teacher,

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he knew not how to confirm what he taught.

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In the same work, addressing Callistio,
the same writer acknowledges that he had

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been instructed at Rome by Tatian,
and he says that a book of problems had

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been prepared by Tatian, in which he
promised to explain the obscure and hidden

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parts of the divine scriptures.

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Rhodo himself promises to give in a work
of his own solutions of Tatian's problems.

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There is also extant a commentary of his
on the Hexameron.

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But this Apelles wrote many things in an
impious manner of the law of Moses,

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blaspheming the divine words in many of
his works, being, as it seemed,

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very zealous for their refutation and
overthrow.

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So much concerning these.

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Chapter 14 The False Prophets of the
Phrygians The enemy of God's church,

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who is emphatically a hater of good and a
lover of evil, and leaves untried no

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manner of craft against men, was again
active in causing strange heresies to

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spring up against the church.

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For some persons, like venomous reptiles,
crawled over Asia and Phrygia,

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boasting that Montanus was the paraclete,
and that the women that followed him,

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Priscilla and Maximilla, were prophetesses
of Montanus.

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Chapter 15 The Schism of Blastus at Rome
Others, of whom Florinus was chief,

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flourished at Rome.

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He fell from the presbyteriate of the
church, and Blastus was involved in a

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similar fall.

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They also drew away many of the church to
their opinion, each striving to introduce

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his own innovations in respect to the
truth.

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Chapter 16 The Circumstances Related of
Montanus and His False Prophets Against

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the so-called Phrygian heresy,
the power which always contends for the

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truth raised up a strong and invincible
weapon, Apollinarius of Hierapolis,

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whom we have mentioned before,
and with him many other men of ability,

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by whom abundant material for our history
has been left.

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A certain one of these, in the beginning
of his work against them, first intimates

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that he had contended with them in oral
controversies.

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He commences his work in this manner.

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Having for a very long and sufficient
time, O beloved Avversius Marcellus,

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been urged by you to write a treatise
against the heresy of those who are called

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after Miltiades, I have hesitated till the
present time, not through lack of ability

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to refute the falsehood or bear testimony
for the truth, but from fear and

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apprehension that I might seem to some to
be making additions to the doctrines or

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precepts of the gospel of the New
Testament, which it is impossible for one

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who has chosen to live according to the
gospel, either to increase or to diminish.

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But being recently in Ancyra in Galatia,
I found the church there greatly agitated

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by this novelty, not prophecy as they call
it, but rather false prophecy as will be

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shown.

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Therefore, to the best of our ability,
with the Lord's help, we disputed in the

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church many days concerning these and
other matters separately brought forward

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by them, so that the church rejoiced and
was strengthened in the truth,

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those of the opposite side were for the
time confounded, and the adversaries were

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grieved.

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The presbyters in the place, our fellow
presbyters Zoticus of Otroas also being

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present, requested us to leave a record of
what had been said against the opposers of

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the truth.

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We did not do this, but we promised to
write it out as soon as the Lord permitted

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us, and to send it to them speedily.

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Having said this with other things,
in the beginning of his work, he proceeds

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to state the cause of the above-mentioned
heresy as follows.

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Their opposition and their recent heresy
which has separated them from the church

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arose on the following account.

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There is said to be a certain village
called Ardabaugh in that part of Mysia

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which borders upon Phrygia.

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There first, they say, when Grodus was
proconsul of Asia, a recent convert,

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Montanus by name, through his unquenchable
desire for leadership, gave the adversary

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opportunity against him.

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And he became beside himself, and being
suddenly in a sort of frenzy and ecstasy,

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he raved, and began to babble and utter
strange things, prophesying in a manner

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contrary to the constant custom of the
church handed down by tradition from the

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beginning.

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Some of those who heard his spurious
utterances at that time were indignant,

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and they rebuked him as one that was
possessed, and that was under the control

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of a demon, and was led by a deceitful
spirit, and was distracting the multitude.

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And they forbade him to talk, remembering
the distinction drawn by the Lord and his

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warning to guard watchfully against the
coming of false prophets.

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But others, imagining themselves possessed
of the Holy Spirit and of a prophetic

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gift, were elated and not a little puffed
up.

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And forgetting the distinction of the
Lord, they challenged the mad and

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insidious and seducing spirit,
and were cheated and deceived by him.

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In consequence of this, he could no longer
be held in check, so as to keep silence.

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Thus by artifice, or rather by such a
system of wicked craft, the devil,

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devising destruction for the disobedient,
and being unworthily honored by them,

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secretly excited and inflamed their
understandings which had already become

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estranged from the true faith.

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And he stirred up besides two women,
and filled them with the false spirit,

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so that they talked wildly and
unreasonably and strangely, like the

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person already mentioned.

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And the spirit pronounced them blessed as
they rejoiced and gloried in him,

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and puffed them up by the magnitude of his
promises.

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But sometimes he rebuked them openly in a
wise and faithful manner, that he might

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seem to be a reprover.

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But those of the Phrygians that were
deceived were few in number.

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And the arrogant spirit taught them to
revile the entire universal church under

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heaven, because the spirit of false
prophecy received neither honor from it

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nor entrance into it.

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For the faithful in Asia met often in many
places throughout Asia to consider this

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matter, and examined the novel utterances
and pronounced them profane, and rejected

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the heresy.

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And thus these persons were expelled from
the church and debarred from communion.

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Having related these things at the outset,
and continued the refutation of their

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delusion through his entire work,
in the second book he speaks as follows of

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their end.

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Since therefore they called us slayers of
the prophets because we did not receive

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their loquacious prophets, who,
they say, are those that the Lord promised

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to send to the people, let them answer as
in God's presence.

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Who is there, O friends, of these who
began to talk, from Montanus and the women

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down, that was persecuted by the Jews,
or slain by lawless men?

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None.

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Or has any of them been seized and
crucified for the name?

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Truly not.

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Or has one of these women ever been
scourged in the synagogues of the Jews,

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or stoned?

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No, never anywhere.

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But by another kind of death Montanus and
Maximilla are said to have died.

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For the report is that, incited by the
spirit of frenzy, they both hung

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themselves.

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Not at the same time, but at the time
which common report gives for the death of

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each.

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And thus they died and ended their lives
like the traitor Judas.

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So also, as general report says,
that remarkable person, the first steward,

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as it were, of their so-called prophecy,
one Theodotus, who, as if at some time

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taken up and received into heaven,
fell into trances and entrusted himself to

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the deceitful spirit, was pitched like a
quoit and died miserably.

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They say that these things happened in
this manner.

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But as we did not see them, O friend,
we do not pretend to know.

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Perhaps in such a manner, perhaps not,
Montanus and Theodotus and the

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above-mentioned woman died.

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He says again in the same book that the
holy bishops of that time attempted to

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refute the spirit in Maximilla,
but were prevented by others who plainly

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cooperated with the spirit.

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He writes as follows, And let not the
spirit, in the same work of Asterius

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Urbanus, say through Maximilla,
I am driven away from the sheep like a

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wolf.

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I am not a wolf.

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I am word and spirit and power.

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But let him show clearly and prove the
power in the spirit.

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And by the spirit let him compel those to
confess him who were then present for the

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purpose of proving and reasoning with the
talkative spirit, those eminent men and

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bishops, Zoticus from the village Comana
and Julian from Apamea, whose mouths the

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followers of Themiso muzzled, refusing to
permit the false and seductive spirit to

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be refuted by them.

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Again in the same work, after saying other
things in refutation of the false

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prophecies of Maximilla, he indicates the
time when he wrote these accounts and

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mentions her predictions in which she
prophesied wars and anarchy.

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Their falsehood he censures in the
following manner, And has not this been

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shown clearly to be false?

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For it is today more than thirteen years
since the woman died, and there has been

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neither a partial nor general war in the
world, but rather, through the mercy of

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God, continued peace even to the
Christians.

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These things are taken from the second
book.

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I will add also short extracts from the
third book, in which he speaks thus

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against their boasts that many of them had
suffered martyrdom, When therefore they

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are at a loss, being refuted in all that
they say, they try to take refuge in their

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martyrs, alleging that they have many
martyrs, and that this is sure evidence of

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the power of the so-called prophetic
spirit that is with them, but this,

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as it appears, is entirely fallacious.

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For some of the heresies have a great many
martyrs, but surely we shall not on that

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account agree with them or confess that
they hold the truth.

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And first, indeed, those called
Marcionites from the heresy of Marcion say

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that they have a multitude of martyrs for
Christ, yet they do not confess Christ

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himself in truth.

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A little farther on, he continues,
When those called to martyrdom from the

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church for the truth of the faith have met
with any of the so-called martyrs of the

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Phrygian heresy, they have separated from
them, and died without any fellowship with

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them, because they did not wish to give
their assent to the spirit of Montanus and

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the women.

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And that this is true and took place in
our own time with Apamea on the Meander,

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among those who suffered martyrdom with
Gaius and Alexander of Eumenia,

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is well known.

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Chapter 17.

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Miltiades and his works.

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In this work he mentions a writer,
Miltiades, stating that he also wrote a

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certain book against the above-mentioned
heresy.

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After quoting some of their words,
he adds,

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A little further on in the same work,
he gives a list of those who prophesied

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under the new covenant, among whom he
enumerates a certain Ammia and Quadratus,

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saying,

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They cannot show that one of the old or
one of the new prophets was thus carried

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away in spirit.

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Neither can they boast of Agabus,
or Judas, or Silas, or the daughters of

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Philip, or Ammia in Philadelphia,
or Quadratus, or any others not belonging

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to them.

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And again, after a little, he says,

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The gift should continue in all the church
until the final coming.

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But they cannot show it, though this is
the fourteenth year since the death of

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Maximilla.

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He writes thus,

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And in addition, he addresses an apology
to the earthly rulers, in behalf of the

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philosophy which he embraced.

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As the so-called Phrygian heresy was still
flourishing in Phrygia in his time,

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Apollonius also, an ecclesiastical writer,
undertook its refutation, and wrote a

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special work against it, correcting in
detail the false prophecies current among

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them and reproving the life of the
founders of the heresy.

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But hear his own words respecting
Montanus.

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His actions and his teaching show who this
new teacher is.

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This is he who taught the dissolution of
marriage, who made laws for fasting,

17:12.500 --> 17:17.940
who named Pepusa and Timion, small towns
in Phrygia, Jerusalem, wishing to gather

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people to them from all directions,
who appointed collectors of money,

17:22.520 --> 17:26.740
who contrived the receiving of gifts under
the name of offerings, who provided

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salaries for those who preached his
doctrine, that its teaching might prevail

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through gluttony.

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He writes thus concerning Montanus,
and a little farther on he writes as

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follows concerning his prophetesses.

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We show that these first prophetesses
themselves, as soon as they were filled

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with the spirit, abandoned their husbands.

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How falsely, therefore, they speak who
call Priscia a virgin.

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Afterwards he says, does not all scripture
seem to you to forbid a prophet to receive

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gifts and money?

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When, therefore, I see the prophetess
receiving gold and silver and costly

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garments, how can I avoid reproving her?

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And again, a little farther on,
he speaks thus concerning one of their

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confessors.

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So also Themiso, who was clothed with
plausible covetousness, could not endure

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the sign of confession, but threw aside
bonds for an abundance of possessions.

18:24.100 --> 18:28.520
Yet, though he should have been humble on
this account, he dared to boast as a

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martyr, and in imitation of the apostle,
he wrote a certain Catholic epistle to

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instruct those whose faith was better than
his own, contending for words of empty

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sound and blaspheming against the Lord and
the apostles and the Holy Church.

18:45.140 --> 18:48.920
And again, concerning others of those
honored among them as martyrs,

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he writes as follows.

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Not to speak of many, let the prophetess
herself tell us of Alexander, who called

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himself a martyr, with whom she is in the
habit of banqueting, and who is worshipped

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by many.

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We need not mention his robberies and
other daring deeds for which he was

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punished, but the archives contain them.

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Which of these forgives the sins of the
other?

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Does the prophet the robberies of the
martyr, or the martyr the covetousness of

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the prophet?

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For although the Lord said, Provide
neither gold nor silver, neither two

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coats, these men, in complete opposition,
transgress in respect to the possession of

19:26.840 --> 19:27.980
the forbidden things.

19:28.660 --> 19:32.960
For we will show that those whom they call
prophets and martyrs gather their gain not

19:32.960 --> 19:37.600
only from rich men, but also from the
poor, and orphans, and widows.

19:38.500 --> 19:43.560
But if they are confident, let them stand
up and discuss these matters, that if

19:43.560 --> 19:46.400
convicted they may hereafter cease
transgressing.

19:46.640 --> 19:51.460
For the fruits of the prophet must be
tried, for the tree is known by its fruit.

19:52.960 --> 19:57.400
But that those who wish may know
concerning Alexander, he was tried by

19:57.400 --> 20:03.460
Aemilius Frontinus, proconsul at Ephesus,
not on account of the name, but for the

20:03.460 --> 20:07.080
robberies which he had committed,
being already an apostate.

20:07.580 --> 20:12.060
Afterwards, having falsely declared for
the name of the Lord, he was released,

20:12.400 --> 20:14.620
having deceived the faithful that were
there.

20:15.340 --> 20:20.520
And his own parish from which he came did
not receive him, because he was a robber.

20:21.140 --> 20:24.600
Those who wish to learn about him have the
public records of Asia.

20:25.240 --> 20:29.340
And yet the prophet with whom he spent
many years knows nothing about him.

20:30.260 --> 20:34.280
Exposing him, through him we expose also
the pretense of the prophet.

20:34.840 --> 20:37.200
We could show the same thing of many
others.

20:37.600 --> 20:40.540
But if they are confident, let them endure
the test.

20:41.880 --> 20:46.300
Again, in another part of his work,
he speaks as follows of the prophets of

20:46.300 --> 20:47.140
whom they boast.

20:47.360 --> 20:52.100
If they deny that their prophets have
received gifts, let them acknowledge this,

20:52.100 --> 20:55.660
that if they are convicted of receiving
them, they are not prophets.

20:56.080 --> 20:58.720
And we will bring a multitude of proofs of
this.

20:59.120 --> 21:02.720
But it is necessary that all the fruits of
a prophet should be examined.

21:03.240 --> 21:05.400
Tell me, does a prophet dye his hair?

21:05.680 --> 21:07.340
Does a prophet stain his eyelids?

21:07.860 --> 21:09.840
Does a prophet delight in adornment?

21:10.220 --> 21:12.660
Does a prophet play with tables and dice?

21:13.100 --> 21:14.860
Does a prophet lend on usury?

21:15.380 --> 21:19.820
Let them confess whether these things are
lawful or not, but I will show that they

21:19.820 --> 21:21.000
have been done by them.

21:22.100 --> 21:26.720
This same Apollonius states in the same
work that, at the time of his writing,

21:27.140 --> 21:31.080
it was the 40th year since Montanus had
begun his pretended prophecy.

21:32.420 --> 21:36.640
And he says also that Zoticus,
who was mentioned by the former writer

21:36.640 --> 21:42.240
when Maximilla was pretending to prophesy
in Pepusa, resisted her and endeavored to

21:42.240 --> 21:46.900
refute the spirit that was working in her,
but was prevented by those who agreed with

21:46.900 --> 21:47.140
her.

21:47.720 --> 21:52.220
He mentions also a certain Thracius,
among the martyrs of that time.

21:53.500 --> 21:58.180
He speaks, moreover, of a tradition that
the Savior commanded his apostles not to

21:58.180 --> 22:00.220
depart from Jerusalem for 12 years.

22:00.580 --> 22:05.540
He uses testimonies also from the
revelation of John, and he relates that a

22:05.540 --> 22:10.620
dead man had, through the divine power,
been raised by John himself in Ephesus.

22:11.140 --> 22:15.920
He also adds other things by which he
fully and abundantly exposes the error of

22:15.920 --> 22:17.920
the heresy of which we have been speaking.

22:18.560 --> 22:21.380
These are the matters recorded by
Apollonius.

22:22.560 --> 22:23.700
Chapter 19.

22:24.280 --> 22:26.800
Serapion on the heresy of the Phrygians.

22:28.220 --> 22:32.960
Serapion, who, as report says,
succeeded Maximinus at that time as bishop

22:32.960 --> 22:37.380
of the church of Antioch, mentions the
works of Apollinarius against the

22:37.380 --> 22:42.560
above-mentioned heresy, and he alludes to
him in a private letter to Caricus and

22:42.560 --> 22:48.040
Pontius, in which he himself exposes the
same heresy and adds the following words,

23:03.660 --> 23:08.340
In the same letter of Serapion,
the signatures of several bishops are

23:08.340 --> 23:11.340
found, one of whom subscribes himself as
follows,

23:16.160 --> 23:17.960
And another in this manner,

23:32.620 --> 23:37.620
And the autographed signatures of many
other bishops who agreed with them are

23:37.620 --> 23:39.020
contained in the same letter.

23:39.740 --> 23:41.240
So much for these persons.

23:42.680 --> 23:43.840
Chapter 20.

23:44.240 --> 23:47.720
The writings of Irenaeus against the
schismatics at Rome.

23:49.180 --> 23:53.000
Irenaeus wrote several letters against
those who were disturbing the sound

23:53.000 --> 23:54.800
ordinance of the church at Rome.

23:55.200 --> 24:00.460
One of them was to Blastus, on schism,
another to Florinus, on monarchy,

24:01.000 --> 24:03.260
or that God is not the author of evil.

24:03.900 --> 24:06.580
For Florinus seemed to be defending this
opinion.

24:07.180 --> 24:12.200
And because he was being drawn away by the
error of Valentinus, Irenaeus wrote his

24:12.200 --> 24:17.040
work on the Agdoad, in which he shows that
he himself had been acquainted with the

24:17.040 --> 24:18.880
first successors of the apostles.

24:19.940 --> 24:23.700
At the close of the treatise, we have
found a most beautiful note which we are

24:23.700 --> 24:25.660
constrained to insert in this work.

24:26.000 --> 24:27.620
It runs as follows,

24:47.520 --> 24:53.700
These things may be profitably read in his
work, and related by us, that we may have

24:53.700 --> 24:58.700
those ancient and truly holy men as the
best example of painstaking carefulness.

24:59.700 --> 25:05.160
In the letter to Florinus, of which we
have spoken, Irenaeus mentions again his

25:05.160 --> 25:09.800
intimacy with Polycarp, saying,
These doctrines, O Florinus, to speak

25:09.800 --> 25:12.140
mildly, are not of sound judgment.

25:12.740 --> 25:17.540
These doctrines disagree with the Church,
and drive into the greatest impiety those

25:17.540 --> 25:18.440
who accept them.

25:18.940 --> 25:23.500
These doctrines not even the heretics
outside of the Church have ever dared to

25:23.500 --> 25:23.800
publish.

25:24.540 --> 25:29.200
These doctrines the presbyters who were
before us, and who were companions of the

25:29.200 --> 25:31.400
apostles, did not deliver to thee.

25:32.380 --> 25:38.380
For when I was a boy, I saw thee in Lower
Asia with Polycarp, moving in splendor in

25:38.380 --> 25:41.600
the royal court, and endeavoring to gain
his approbation.

25:42.700 --> 25:46.860
I remember the events of that time more
clearly than those of recent years,

25:47.080 --> 25:52.400
for what boys learn, growing with their
mind, becomes joined with it, so that I am

25:52.400 --> 25:57.040
able to describe the very place in which
the blessed Polycarp sat as he discoursed,

25:57.340 --> 26:01.540
and his goings out and his comings in,
and the manner of his life, and his

26:01.540 --> 26:06.300
physical appearance, and his discourses to
the people, and the accounts which he gave

26:06.300 --> 26:09.940
of his intercourse with John, and with the
others who had seen the Lord.

26:10.240 --> 26:14.080
And as he remembered their words,
and what he heard from them concerning the

26:14.080 --> 26:18.320
Lord, and concerning his miracles and his
teaching, having received them from

26:18.320 --> 26:22.920
eyewitnesses of the word of life,
Polycarp related all things in harmony

26:22.920 --> 26:23.820
with the Scriptures.

26:25.460 --> 26:30.720
These things being told me by the mercy of
God, I listened to them attentively,

26:31.140 --> 26:34.060
noting them down not on paper,
but in my heart.

26:34.580 --> 26:38.420
And continually, through God's grace,
I recall them faithfully.

26:38.860 --> 26:43.200
And I am able to bear witness before God
that if that blessed and apostolic

26:43.200 --> 26:47.560
presbyter had heard any such thing,
he would have cried out and stopped his

26:47.560 --> 26:52.840
ears, and as was his custom, would have
exclaimed, O good God, unto what times

26:52.840 --> 26:55.580
hast thou spared me that I should endure
these things?

26:56.020 --> 27:00.480
And he would have fled from the place
where, sitting or standing, he had heard

27:00.480 --> 27:01.260
such words.

27:02.440 --> 27:06.780
And this can be shown plainly from the
letters which he sent, either to the

27:06.780 --> 27:10.520
neighboring churches for their
confirmation, or to some of the brethren,

27:10.980 --> 27:12.680
admonishing and exhorting them.

27:13.240 --> 27:14.980
Thus far, Irenaeus.

27:16.080 --> 27:18.000
End of Book 5, Part 3