Testimonia — Early Christian Bible Commentary

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

3. I well know, my dear friend, that when thou hast read through all this, thou wilt indulge in a hearty laugh over this their inflated wise folly! But those men are really worthy of being mourned over, who promulgate such a kind of religion, and who so frigidly and perversely pull to pieces the greatness of the truly unspeakable power, and the dispensations of God in themselves so striking, by means of Alpha and Beta, and through the aid of numbers. But as many as separate from the church, and give heed to such old wives' fables as these, are truly self-condemned; and these men Paul commands us, "after a first and second admonition, to avoid." And John, the disciple of the Lord, has intensified their condemnation, when he desires us not even to address to them the salutation of "good-speed;" for, says he, "He that bids them be of good-speed is a partaker with their evil deeds;" and that with reason, "for there is no good-speed to the ungodly," saith the Lord. Impious indeed, beyond all impiety, are these men, who assert that the Maker of heaven and earth, the only God Almighty, besides whom there is no God, was produced by means of a defect, which itself sprang from another defect, so that, according to them, He was the product of the third defect. Such an opinion we should detest and execrate, while we ought everywhere to flee far apart from those that hold it; and in proportion as they vehemently maintain and rejoice in their fictitious doctrines, so much the more should we be convinced that they are under the influence of the wicked spirits of the Ogdoad,—just as those persons who fall into a fit of frenzy, the more they laugh, and imagine themselves to be well, and do all things as if they were in good health [both of body and mind], yea, some things better than those who really are so, are only thus shown to be the more seriously diseased. In like manner do these men, the more they seem to excel others in wisdom, and waste their strength by drawing the bow too tightly, the greater fools do they show themselves. For when the unclean spirit of folly has gone forth, and when afterwards he finds them not waiting upon God, but occupied with mere worldly questions, then, "taking seven other spirits more wicked than himself," and inflating the minds of these men with the notion of their being able to conceive of something beyond God, and having fitly prepared them for the reception of deceit, he implants within them the Ogdoad of the foolish spirits of wickedness.

Source passage · edition’s verse reference · Against Heresies, Book 1, Preface or unspecified section · Original source

c. 182–188 (historical edition's dating) | Irenaeus of Lyons

4. But Polycarp also was not only instructed by apostles, and conversed with many who had seen Christ, but was also, by apostles in Asia, appointed bishop of the cburch in Smyrna, whom I also saw in my early youth, for he tarried [on earth] a very long time, and, when a very old man, gloriously and most nobly suffering martyrdom, departed this life, having always taught the things which he had learned from the apostles, and which the church has handed down, and which alone are true. To these things all the Asiatic churches testify, as do also those men who have succeeded Polycarp down to the present time,—a man who was of much greater weight, and a more stedfast witness of truth, than Valentinus, and Marcion, and the rest of the heretics. He it was who, coming to Rome in the time of Anicetus, caused many to turn away from the aforesaid heretics to the church of God, proclaiming that he had received this one and sole truth from the apostles,—that, namely, which is handed down by the church. There are also those who heard from him 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." And Polycarp himself replied to Marcion, who met him on one occasion, and said, "Dost thou know me?" "I do know thee, the first-born of Satan." Such was the horror which the apostles and their disciples had against holding even a 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 sinneth, being condemned of himself." There is also a very powerful epistle of Polycarp written to the Philippians, from which those who choose to do so, and are anxious about their salvation, can learn the character of his faith, and the preaching of the truth. Then, again, the church in Ephesus, founded by Paul, and having John remaining among them permanently until the times of Trajan, is a true witness of the tradition of the apostles.

Source passage · edition’s verse reference · Against Heresies, Book 3, Preface or unspecified section · Original source

1867 (English edition) | Historical editor/translator (individual note author unspecified)

Tit. iii. 3–5.

Editorial footnote · Exhortation to the Heathen, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / EXHORTATION TO THE HEATHEN. / CHAPTER I. EXHORTATION TO ABANDON THE IMPIOUS MYSTERIES OF IDOLATRY FOR THE ADORATION OF THE DIVINE WORD AND GOD THE FATHER. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

Cf. Tit. iii. 3-6.

Editorial footnote · Against Celsus, The Writings of Origen, Vol. 1 of 2 / ORIGEN CONTRA CELSUM. / ORIGEN AGAINST CELSUS. BOOK I. / Chapter LXIV. · Original source

1869 (English edition) | Historical editor/translator (individual note author unspecified)

According to Pamphilus in his Apology, Origen, in a note on Tit. iii. 10, has made a statement the opposite of this. His words are: “But there are some also who say, that it was one Holy Spirit who was in the prophets, and another who was in the apostles of our Lord Jesus Christ.”—Ruæus.

Editorial footnote · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER VII. ON THE HOLY SPIRIT. · Original source

1870 (English edition) | Historical editor/translator (individual note author unspecified)

Comp. Rom. xiii. 1-7; Tit. iii. 1.

Editorial footnote · The Martyrdom of Polycarp, The Writings of the Apostolic Fathers / THE MARTYRDOM OF POLYCARP. / THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP. / Chap. x.—Polycarp confesses himself a Christian. · Original source

1870 (English edition) | Historical editor/translator (individual note author unspecified)

Tit. iii. 1.

Editorial footnote · First Epistle to the Corinthians, The Writings of the Apostolic Fathers / THE FIRST EPISTLE OF CLEMENT. / THE FIRST EPISTLE OF CLEMENT TO THE CORINTHIANS. / Chap. ii.—Praise of the Corinthians continued. · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Tit. iii. 11.

Editorial footnote · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FIFTH. / Chapter xxiii · Original source

1872 (English edition) | Historical editor/translator (individual note author unspecified)

Tit. iii. 10.

Editorial footnote · Against Celsus, The writings of Origen, Vol. 2 of 2 / BOOK V. / Chapter LXIII. · Original source

Date uncertain | Augustine of Hippo

32. But it will be urged that it is written of heretics that "they are condemned of themselves." What then? are they not also condemned of themselves to whom it was said, "For wherein thou judgest another, thou condemnest thyself?" But to these the apostle says, "Thou that preachest a man should not steal, dost thou steal?" and so forth. And such truly were they who, being bishops and established in Catholic unity with Cyprian himself, used to plunder estates by treacherous frauds, preaching all the time to the people the words of the apostle, who says, "Nor shall extortioners inherit the kingdom of God."

Source passage · edition’s verse reference · On Baptism, Against the Donatists, WRITINGS IN CONNECTION WITH THE DONATIST CONTROVERSY. / BOOK FIFTH. / Chapter xxiii · Original source

Date uncertain | Church at Smyrna (letter's stated collective author)

And when the proconsul yet again pressed him, and said, “Swear by the fortune of Cæsar,” he answered, “Since thou art vainly urgent that, as thou sayest, I should swear by the fortune of Cæsar, and pretendest not to know who and what I am, hear me declare with boldness, I am a Christian. And if you wish to learn what the doctrines of Christianity are, appoint me a day, and thou shalt hear them.” The proconsul replied, “Persuade the people.” But Polycarp said, “To thee I have thought it right to offer an account [of my faith]; for we are taught to give all due honour (which entails no injury upon ourselves) to the powers and authorities which are ordained of God. But as for these, I do not deem them worthy of receiving any account from me.”

Source passage · edition’s verse reference · The Martyrdom of Polycarp, The Writings of the Apostolic Fathers / THE MARTYRDOM OF POLYCARP. / THE ENCYCLICAL EPISTLE OF THE CHURCH AT SMYRNA CONCERNING THE MARTYRDOM OF THE HOLY POLYCARP. / Chap. x.—Polycarp confesses himself a Christian. · Original source

Date uncertain | Clement of Alexandria

Others he figuratively calls wolves, clothed in sheep-skins, meaning thereby monsters of rapacity in human form. And so all such most savage beasts, and all such blocks of stone, the celestial song has transformed into tractable men. “For even we ourselves were sometime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.” Thus speaks the apostolic scripture: “But after that the kindness and love of God our Saviour to man appeared, not by works of righteousness which we have done, but according to His mercy, He saved us.” Behold the might of the new song! It has made men out of stones, men out of beasts. Those, moreover, that were as dead, not being partakers of the true life, have come to life again, simply by becoming listeners to this song. It also composed the universe into melodious order, and tuned the discord of the elements to harmonious arrangement, so that the whole world might become harmony. It let loose the fluid ocean, and yet has prevented it from encroaching on the land. The earth, again, which had been in a state of commotion, it has established, and fixed the sea as its boundary. The violence of fire it has softened by the atmosphere, as the Dorian is blended with the Lydian strain; and the harsh cold of the air it has moderated by the embrace of fire, harmoniously arranging these the extreme tones of the universe. And this deathless strain,—the support of the whole and the harmony of all,—reaching from the centre to the circumference, and from the extremities to the central part, has harmonized this universal frame of things, not according to the Thracian music, which is like that invented by Jubal, but according to the paternal counsel of God, which fired the zeal of David. And He who is of David, and yet before him, the Word of God, despising the lyre and harp, which are but lifeless instruments, and having tuned by the Holy Spirit the universe, and especially man,—who, composed of body and soul, is a universe in miniature,—makes melody to God on this instrument of many tones; and to this instrument—I mean man—he sings accordant: “For thou art my harp, and pipe, and temple,”—a harp for harmony—a pipe by reason of the Spirit—a temple by reason of the word; so that the first may sound, the second breathe, the third contain the Lord. And David the king, the harper whom we mentioned a little above, who exhorted to the truth and dissuaded from idols, was so far from celebrating demons in song, that in reality they were driven away by his music. Thus, when Saul was plagued with a demon, he cured him by merely playing. A beautiful breathing instrument of music the Lord made man, after His own image. And He Himself also, surely, who is the supramundane Wisdom, the celestial Word, is the all-harmonious, melodious, holy instrument of God. What, then, does this instrument—the Word of God, the Lord, the New Song—desire? To open the eyes of the blind, and unstop the ears of the deaf, and to lead the lame or the erring to righteousness, to exhibit God to the foolish, to put a stop to corruption, to conquer death, to reconcile disobedient children to their father. The instrument of God loves mankind. The Lord pities, instructs, exhorts, admonishes, saves, shields, and of His bounty promises us the kingdom of heaven as a reward for learning; and the only advantage He reaps is, that we are saved. For wickedness feeds on men’s destruction; but truth, like the bee, harming nothing, delights only in the salvation of men.

Source passage · edition’s verse reference · Exhortation to the Heathen, THE WRITINGS OF CLEMENT OF ALEXANDRIA. / EXHORTATION TO THE HEATHEN. / CHAPTER I. EXHORTATION TO ABANDON THE IMPIOUS MYSTERIES OF IDOLATRY FOR THE ADORATION OF THE DIVINE WORD AND GOD THE FATHER. · Original source

Date uncertain | Origen

It is time, then, that we say a few words to the best of our ability regarding the Holy Spirit, whom our Lord and Saviour in the Gospel according to John has named the Paraclete. For as it is the same God Himself, and the same Christ, so also is it the same Holy Spirit who was in the prophets and apostles, i.e. either in those who believed in God before the advent of Christ, or in those who by means of Christ have sought refuge in God. We have heard, indeed, that certain heretics have dared to say that there are two Gods and two Christs, but we have never known of the doctrine of two Holy Spirits being preached by any one. For how could they maintain this out of Scripture, or what distinction could they lay down between Holy Spirit and Holy Spirit, if indeed any definition or description of Holy Spirit can be discovered? For although we should concede to Marcion or to Valentinus that it is possible to draw distinctions in the question of Deity, and to describe the nature of the good God as one, and that of the just God as another, what will he devise, or what will he discover, to enable him to introduce a distinction in the Holy Spirit? I consider, then, that they are able to discover nothing which may indicate a distinction of any kind whatever.

Source passage · edition’s verse reference · On First Principles, The Writings of Origen, Vol. 1 of 2 / ORIGEN DE PRINCIPIIS. / BOOK II. / CHAPTER VII. ON THE HOLY SPIRIT. · Original source

Date uncertain | Origen

But if we were to reproach those who have been converted with their former lives, then we would have occasion to accuse Phædo also, even after he became a philosopher; since, as the history relates, he was drawn away by Socrates from a house of bad fame to the pursuits of philosophy. Nay, even the licentious life of Polemo, the successor of Xenocrates, will be a subject of reproach to philosophy; whereas even in these instances we ought to regard it as a ground of praise, that reasoning was enabled, by the persuasive power of these men, to convert from the practice of such vices those who had been formerly entangled by them. Now among the Greeks there was only one Phædo, I know not if there were a second, and one Polemo, who betook themselves to philosophy, after a licentious and most wicked life; while with Jesus there were not only at the time we speak of, the twelve disciples, but many more at all times, who, becoming a band of temperate men, speak in the following terms of their former lives: “For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Saviour towards man appeared, by the washing of regeneration, and renewing of the Holy Ghost, which He shed upon us richly,” we became such as we are. For “God sent forth His Word and healed them, and delivered them from their destructions,” as the prophet taught in the book of Psalms. And in addition to what has been already said, I would add the following: that Chrysippus, in his treatise on the Cure of the Passions, in his endeavours to restrain the passions of the human soul, not pretending to determine what opinions are the true ones, says that according to the principles of the different sects are those to be cured who have been brought under the dominion of the passions, and continues: “And if pleasure be an end, then by it must the passions be healed; and if there be three kinds of chief blessings, still, according to this doctrine, it is in the same way that those are to be freed from their passions who are under their dominion;” whereas the assailants of Christianity do not see in how many persons the passions have been brought under restraint, and the flood of wickedness checked, and savage manners softened by means of the gospel. So that it well became those who are ever boasting of their zeal for the public good, to make a public acknowledgment of their thanks to that doctrine which by a new method led men to abandon many vices, and to bear their testimony at least to it, that even though not the truth, it has at all events been productive of benefit to the human race.

Source passage · edition’s verse reference · Against Celsus, The Writings of Origen, Vol. 1 of 2 / ORIGEN CONTRA CELSUM. / ORIGEN AGAINST CELSUS. BOOK I. / Chapter LXIV. · Original source