The Acts of the Disputation with the Heresiarch…

 1. The true Thesaurus to wit, the Disputation conducted in Carchar, a city of Mesopotamia, before Manippus

 2. Marcellus, as might well be expected, was exceedingly gratified by these incidents and summoning one of the prisoners, by name Cortynius, he inqui

 3. When Marcellus, the man of consummate piety, had heard this recital, he burst into a flood of tears, touched with pity for misfortunes so great and

 4. Accordingly, as this man’s fame was becoming always the more extensively diffused throughout different localities, and when it had now penetrated e

 5. On receiving the epistle, then, Marcellus opened it, and read it in the presence of Archelaus, the bishop of the place. And the following is a copy

 6. On reading this epistle, Marcellus, with the kindest consideration, attended hospitably to the needs of the bearer of the letter. Archelaus, on the

 8. But when the living Father perceived that the soul was in tribulation in the body, being full of mercy and compassion, He sent His own beloved Son

 9. I shall explain to you also how it is that the soul is transfused into five bodies. First of all, in this process some small portion of it is purif

 10. Now, with respect to paradise, it is not called a cosmos . or work truth

 11. He holds also that God has no part with the world itself, and finds no pleasure in it, by reason of its having been made a spoil of from the first

 12. When Turbo had made this statement, Archelaus was intensely excited but Marcellus remained unmoved, for he expected that God would come to the he

 13. My brethren, I indeed am a disciple of Christ, and, moreover, an apostle of Jesus and it is owing to the exceeding kindness of Marcellus that I h

 14. The judges said : If you have any clearer statement yet to make, give us some explanation of the nature Manes replied in his creation creation?

 15. The judges said : We need not inquire as to the manner in which that primitive commerce took place until we have first seen it proved that there a

 16. The judges said: Convertibility translates the person whom it befalls into another as, for example, we might say that if a Jew were to make up hi

 17. Manes said : Let it first be allowed on your side that there is an alien root of wickedness, which God has not planted, and then I shall tell you

 18. The judges said: We desire to have information from you on this point, Manichæus, to wit, to what effect you have affirmed him to be evil. Do you

 19. But if it seems difficult for you to understand this, and if you do not acquiesce in these statements, I may at all events try to make them good b

 20. On hearing these argumentations, the multitudes who were present were exceedingly delighted so much so, indeed, that they were almost laying hand

 21. But now, what it is necessary for me to say on the subject of the inner and the outer man, may be expressed in the words of the Saviour to those w

 22. The judges said: We know that a light shines through the whole house, and not in some single part of it as Jesus also intimates when He says, tha

 23. The judges said: If we consider that the light existed before the estate of the creatures was introduced, and that there was no object in an oppos

 24. The judges said: Tell us, O Manes, who designated the boundaries for the kingdom of each, and who made the middle wall? For Archelaus begs that du

 25. Manes said: Not all receive the word of God, but only those to whom it is given to know the mysteries of the kingdom of heaven. Archelaus said Man

 26. The judges said : If you allege that the shepherd exposed the kid or the lamb to the lion, when the said lion was meditating an assault by such an

 27. We may give yet another illustration, if it seems good to you. A certain man, the head of a household, and possessed of great riches, was minded t

 28. Manes said: You are caught in the charge you yourself bring forward. For you have been speaking now against yourself, and have not perceived that,

 29. Manes said : Is not that word also to the same effect which Jesus spake to the disciples, when He was demonstrating those men to be unbelieving: “

 30. The judges said : Speak to those points, Archelaus, which he has just now propounded. Archelaus said in the knowledge of that law of Moses

 31. Listen also to what I have to say on this other expression which has been adduced, viz., “Christ, who redeemed us from the curse of the law.” My v

 32. Moreover, as to this word which is written in the Gospel, “Ye are of your father the devil,” and so forth, we say in brief that there is a devil w

 33. The judges said : He has given demonstration enough of the origin of the devil. And as both sides admit that there will be a judgment, it is neces

 34. I think that you cannot fail to understand this too, that the word “father” is but a single term indeed, and yet one admitting of being understood

 35. These things, moreover, he has said with the view of showing us that all others who may come after him will be false apostles, deceitful workers,

 36. None of your party, O Manes, will you make a Galatian neither will you in this fashion divert us as he will profess to do The judges said to the

 37. Archelaus said : Those sayings which are put forth by the blessed Paul were not uttered without the direction of God, and therefore it is certain

 38. And, in good truth, I hold Marcion, and Valentinian, and Basilides, and other heretics, to be sainted men when compared with this person. For they

 39. On hearing these matters, those who were present gave great glory to God, and ascribed to Him such praise as it is meet for Him to receive. And on

 40. I wish you to know, most pious father, that in these days there has arrived in our parts a certain person named Manes, who gives out that he is to

 41. On receiving this epistle, Archelaus was astonished at the man’s boldness. But in the meantime, as the case called for the transmission of a speed

 42. But I shall also offer, to the best of my ability, some expositions of the other words referred to that is to say, I shall show that Jesus neithe

 43. I shall speak now with the utmost brevity of the veil of Moses and the ministration of death. For I do not think that these things at least can in

 44. Now this word also has the veil. For up to the time of Herod they did appear to retain a kingdom in some sort and it was by Augustus that the fir

 45. On receipt of this letter, Diodorus made himself master of its contents, and then entered the lists against Manes. This he did too with such spiri

 46. Next morning, however, Archelaus suddenly made his appearance at this residence in which Diodorus was staying, before any one was yet stirring abr

 47. Then Manes, after silence had been secured among all, thus began his address: Like others, Archelaus, you too smite me with the most injurious wor

 48. On hearing these statements, the multitudes assembled were greatly moved, as if they felt that these reasonings gave the correct account of the tr

 49. But in addition to all that has been said already, I wish to adduce still further proof, so that all may understand what impiety is contained in t

 50. Manes said : No one, certainly, who may be able to give a reply to what has just been alleged by you need fear incurring the guilt of blasphemy, b

 51. When Archelaus had finished this speech, the crowds of people marvelled at the truth of his doctrine, and expressed their vehement commendations o

 52. No one, however, has ever made such an unblushing advance in the promulgation of these tenets as this Scythianus. For he introduced the notion of

 53. After this event all the effects which he had brought with him from Egypt remained in her possession. And she rejoiced greatly over his death, and

 54. But after these events they returned to their master, and reported what had befallen them and at the same thee they got an account of the numerou

 55. On hearing this, the multitude wished to seize Manes and hand him over to the power of those foreigners who were their neighbours, and who dwelt b

25. Manes said: Not all receive the word of God, but only those to whom it is given to know the mysteries of the kingdom of heaven.203 Matt. xix. 11. And even now204 The text gives et jam quidem for the etiam quidem of the Cod. Casin. I know who are ours; for “my sheep,” He says, “hear my voice.”205 John x. 27. For the sake of those who belong to us, and to whom is given the understanding of the truth, I shall speak in similitudes. The wicked one is like a lion that sought to steal upon the flock of the good shepherd; and when the shepherd saw this, he dug a huge pit, and took one kid out of the flock and cast it into the pit. Then the lion, hungering to get at it, and bursting with passion to devour it, ran up to the pit and fell in, and discovered no strength sufficient to bring him out again. And thereupon the shepherd seized him and shut him up carefully in a den, and at the same time secured the safety of the kid which had been with him in the pit. And it is in this way that the wicked one has been enfeebled,—the lion, so to speak, possessing no more capacity for doing aught injurious; and so all the race of souls will be saved, and what once perished will yet be restored to its proper flock. Archelaus said: If you compare the wicked one to the lion, and God to the true shepherd, tell us, whereunto shall we liken the sheep and the kid? Manes said: The sheep and the kid seem to me to be of one nature: and they are taken as figures of souls. Archelaus said: Well, then, God gave a soul over to perdition when He set it before the lion in the pit. Manes said: By no means; far from it. But He was moved by a particular disposition,206 Apprehensus est hoc ingenio. For hoc here, Routh suggests hic in reference to the leo so that the sense might be = But by this plan the lion was caught, and hereafter He will save the soul. and in the future He will save that other, the soul. Archelaus said: Now, surely it would be an absurd procedure, my hearers, if a shepherd who dreaded the inroad of a lion were to expose to the beast’s devouring fury a lamb that he was wont to carry in his bosom, and if it were then to be said that he meant to save the creature hereafter. Is not this something supremely ridiculous? Yea, there is no kind of sense in this. For on the supposition implied in your similitude God thus handed over to Satan a soul that he might seize and ruin. But when did the shepherd ever do anything like that?207 The text is, “Quando enim pastor, nonne David de ore leonis,” etc. We adopt the amended reading, “Quando enim pastor hoc fecit? Nonne David,” etc. Did not David deliver a sheep out of the mouth of a lion or of a bear? And we mention this on account of the expression, out of the mouth of the lion; for, on your theory, this would imply that the shepherd can bring forth out of the mouth of the lion, or out of the belly of the same, the very object which it has devoured.208 Routh would put this interrogatively = Can he bring out of the mouth or the belly of the lion what it has once devoured? But you will perhaps make this answer, that it is of God we speak, and that He is able to do all things. Hear, however, what I have to say to that: Why then do you not rather assert His real capacity, and affirm simply His ability to overcome the lion in His own might, or with the pure power of God, and without the help of any sort of cunning devices, or by consigning a kid or a lamb to a pit?209 This seems to be the sense intended. The text in the Codex Casinensis runs thus: “Cur igitur quod possit non illud potius asseris quod poterit propria virtute vincere leonem, si et pura Dei potentia,” etc. For si et pura we may read sive pura, or si est pura, etc. Tell me this, too, if the lion were to be supposed to come upon the shepherd at a time when he has no sheep, what would the consequence be? For he who is here called the shepherd is supposed to be unbegotten, and he who is here the lion is also unbegotten. Wherefore, when man did not yet exist—in other words, before the shepherd had a flock—if the lion had then come upon the shepherd, what would have followed, seeing that there could have been nothing for the lion to eat before the kid was in existence? Manes said: The lion certainly had nothing to devour, but yet he exercised his wickedness on whatever he was able to light upon as he coursed over the peaks of the mountains; and if at any time food was a matter of necessity with him, he seized some of the beasts which were under his own kingdom. Archelaus said: Are these two objects, then, of one substance—the beasts which are under the kingdom of the wicked one, and the kids which are in the kingdom of the good God?210 Routh takes it as a direct assertion = It follows, then, that these two objects are of one substance, etc.Manes said: Far from it; not at all: they have nothing in common either between themselves or between the properties which pertain to them severally. Archelaus said: There is but one and the same use made of the food in the lion’s eating. And though he sometimes got that food from the beasts belonging to himself, and sometimes from those belonging to the good God, there is still no difference between them as far as regards the meats furnished; and from this it is apparent that those are of but one substance. On the other hand, if we say that there is a great difference between the two, we do but ascribe ignorance to the shepherd,211 The text runs, “sed aliud alio longe differre ignorantiam pastori ascribimus;” for which we adopt the emendation, “sed alium ab alio longe differre si dicamus, ignorantiam pastori ascribimus.” in so far as he did not present or set before the lion food adapted to his use, but rather alien meats. Or perchance again, in your desire to dissemble your real position, you will say to me that lion ate nothing. Well, supposing that to be the case, did God then in this way challenge that being to devour a soul while he knew not how to devour aught? and was the pit not the only thing which God sought to employ with the view of cheating him?—if indeed it is at all worthy of God to do that sort of thing, or to contrive deceitful schemes. And that would be to act like a king who, when war is made upon him, puts no kind of confidence in his own strength, but gets paralyzed with the fears of his own feebleness, and shuts himself up within the walls of his city, and erects around him a rampart and other fortifications, and gets them all equipped, and trusts nothing to his own hand and prowess; whereas, if he is a brave man, the king so placed will march a great distance from his own territories to meet the enemy there, and will put forth every possible exertion until he conquers and brings his adversary into his power.