THE HISTORY OF HERESIES, AND THEIR REFUTATION. CHAPTER I. HERESIES OF THE FIRST CENTURY. 1. Simon Magus. 2. Menander. 3. Cerinthus. 4. Ebion. 5. Saturninus and Basilides. 6. The Nicholites. 1. SIMON MAGUS (1), the first heretic who disturbed the Church, was born in a part of Samaria called Githon or Gitthis. He was called Magus, or the Magician, because he made use of spells to deceive the multitude; and hence he acquired among his countrymen the extraordinary name of "The Great Power of God" (Acts, viii. 10). "This man is the power of God which is called great." Seeing that those on whom the Apostles Peter and John laid hands received the Holy Ghost, he offered them money to give to him the power of communicating the Holy Ghost in like manner; and on that account the detestable crime of selling holy things is called Simony. He went to Rome, and there was a statue erected to him in that city, a fact which St. Justin, in his first Apology, flings in the face of the Romans: "In your royal city," he says, "he (Simon) was esteemed a god, and a statue was erected to him in the Island of the Tyber, between the two bridges, bearing this Latin inscription-SIMONI, DEO SANCTO." Samuel Basnage, Petavius, Valesius, and many others, deny this fact; but Tillemont, Grotius, Fleury, and Cardinal Orsi defend it, and adduce in favour of it the authority of Tertullian, St. Irenæus, St. Cyril of Jerusalem, St. Augustin, Eusebius, and Theodoret, who even says the statue was a bronze one. Simon broached many errors, which Noel Alexander enumerates and refutes (2). The principal ones (1) Baron. Annal. 35, d. 23; N. Alex. Hist. His. Con. 56, 1, c. 7; Van Ranst, His. Her. n. 1. Ecclesias. t. 5, c. 11, n. 1; Hermant. (2) Nat. Alex. t. 5, in fin. Dis. 24. C were that the world was created by angels; that when the soul leaves the body it enters into another body, which, if true, says St. Irenæus (3), it would recollect all that happened when it inhabited the former body, for memory, being a spiritual quality, it could not be separated from the soul. Another of his errors was one which has been brought to light by the heretics of our own days, that man had no free will, and, consequently, that good works are not necessary for salvation. Baronius and Fleury relate (4), that, by force of magic spells, he one day caused the devil to elevate him in the air; but St. Peter and St. Paul being present, and invoking the name of Jesus Christ, he fell down and broke both his legs. He was carried away by his friends; but his corporeal and mental sufferings preyed so much on him, that, in despair, he cast himself out of a high window; and thus perished the first heretic who ever disturbed the Church of Christ (5). Basnage, who endeavours to prove that St. Peter never was in Rome, and never filled the pontifical chair of that city, says that this is all a fabrication; but we have the testimony of St. Ambrose, St. Isidore of Pelusium, St. Augustin, St. Maximus, St. Philastrius, St. Cyril of Jerusalem, Severus Sulpicius, Theodoret, and many others, in our favour. We have, besides, a passage in Suetonius, which corroborates their testimony, for he says (lib. VI., cap. xii.), that, while Nero assisted at the public sports, a man endeavoured to fly, but, after elevating himself for a while, he fell down, and the Emperor's pavilion was sprinkled with his blood. 2. Menander was a Samaritan likewise, and a disciple of Simon Magus; he made his appearance in the year of our Lord 73. He announced himself a messenger from the "Unknown Power," for the salvation of mankind. No one, according to him, could be saved, unless he was baptized in his name, and his baptism, he said, was the true resurrection, so that his disciples would enjoy immortality even in this life (6). Cardinal Orsi adds, that Menander was the first who invented the doctrine of " Eons," and that he taught that Jesus Christ exercised human functions in appearance alone. 3. Cerinthus was the next after Menander, but he began to broach his doctrine in the same year (7). His errors can be reduced to four heads: he denied that God was the creator of the world; he asserted that the law of Moses was necessary for salvation; he also taught that after the resurrection Jesus Christ would establish a terrestrial kingdom in Jerusalem, where the just would spend a thousand years in the enjoyment of every sensual pleasure; and, (3) St. Irenæus, de Heresi. l. 2, c. 58. (4) Baron. Ann. 35, n. 14, ad 17; Fleury, (5) Baron. n. 17; Nat. Berti. Brev. Histor. t. 1, (7) N. Alex. t. 5, c. 11, n. 43. His. Eccl. t. 1, l. 2, n. 23; St. Augus.; St. Joan. Chris. finally, he denied the divinity of Jesus Christ. The account Bernini gives of his death is singular (8). The Apostle St. John, he says, met him going into a bath, when, turning to those along with him, he said, let us hasten out of this, lest we be buried alive, and they had scarcely gone outside when the whole building fell with a sudden crash, and the unfortunate Cerinthus was overwhelmed in the ruins. One of the impious doctrines of this heretic was, that Jesus was a mere man, born as all other men are, and that, when he was baptized in the river Jordan, Christ descended on him, that is, a virtue or power, in form of a dove, or a spirit sent by God to fill him with knowledge, and communicate it to mankind; but after Jesus had fulfilled his mission, by instructing mankind and working miracles, he was deserted by Christ, who returned to heaven, and left him to darkness and death. Alas! what impiety men fall into when they desert the light of faith, and follow their own weak imaginations. 4. Ebion prided himself in being a disciple of St. Peter, and could not even bear to hear St. Paul's name mentioned. He admitted the sacrament of baptism; but in the consecration of the Eucharist he used nothing but water in the chalice; he, however, consecrated the host in unleavened bread, and Eusebius says he performed this every Sunday. According to St. Jerome, the baptism of the Ebionites was admitted by the Catholics. He endeavoured to unite the Mosaic and Christian law, and admitted no part of the New Testament, unless the Gospel of St. Matthew, and even that mutilated, as he left out two chapters, and altered the others in many places. The ancient writers say that St. John wrote his Gospel to refute the errors of Ebion. The most impious of his blasphemies was, that Jesus Christ was the son of Joseph and Mary, born as the rest of men are; that he was but a mere man, but that, on account of his great virtue, the Almighty adopted him as his Son (9). 5. Saturninus and Basilides were disciples of Menander, whose history we have already seen; and they made some additions to the heresy of their master. Saturninus, a native of Antioch, taught, with Menander, as Fleury tells us (10), that there was one only Father, unknown to all, who created the angels, and that seven angels created the world and man. The God of the Jews, he said, was one of these rebellious angels, and it was to destroy him that Christ appeared in the form of man, though he never had a real body. He condemned matrimony and procreation as an invention of the devil. He attributed the Prophecies partly to the angels, partly to the devil, and partly to the God of the Jews. He also said, according to St. Augustin (Heres. iii.), that the Supreme Virtue (8) Bernin. Istor. del Eresia, t. 1, c. 1; St. Iren. l. 3, c. 4, de S. (9) N. Alex. loc. cit. art. 6; Fleury, loc. cit. n. 42. [N.B.-Fleury puts Ebion first, next Cerinthus, and lastly Menander.] (10) Fleury, n. 19. that is, the Sovereign Father-having created the angels, seven of them rebelled against him, created man, and for this reason:Seeing a celestial light, they wished to retain it, but it vanished from them; and they then created man to resemble it, saying, "Let us make man to the image and likeness." Man being thus created, was like a mere worm, incapable of doing anything, till the Sovereign Virtue, pitying his image, placed in him a spark of himself, and gave him life. This is the spark which, at the dissolution of the body, flies to heaven. Those of his sect alone, he said, had this spark; all the others were deprived of it, and, consequently, were reprobate. 6. Basilides, according to Fleury, was a native of Alexandria, and even exceeded Saturninus in fanaticism. He said that the Father, whom he called Abrasax, produced Nous, that is, Intelligence; who produced Logos, or the Word; the Word produced Phronesis, that is, Prudence; and Prudence, Sophia and Dunamis, that is, Wisdom and Power. These created the angels, who formed the first heaven and other angels; and these, in their turn, produced a second heaven, and so on, till there were three hundred and sixty-five heavens produced, according to the number of days in the year. The God of the Jews, he said, was the head of the second order of angels, and because he wished to rule all nations, the other princes rose up against him, and, on that account, God sent his first-born, Nous, to free mankind from the dominion of the angels who created the world. This Nous, who, according to him, was Jesus Christ, was an incorporeal virtue, who put on whatever form pleased him. Hence, when the Jews wished to crucify him, he took the form of Simon the Cyrenean, and gave his form to Simon, so that it was Simon, and not Jesus, was crucified. Jesus, at the same time, was laughing at the folly of the Jews, and afterwards ascended invisibly to heaven. On that account, he said, we should not venerate the crucifix, otherwise we would incur the danger of being subject to the angels who created the world. He broached many other errors; but these are sufficient to show his fanaticism and impiety. Both Saturninus and Basilides fled from martyrdom, and always cloaked their faith with this maxim-" Know others, but let no one know you." Cardinal Orsi says(11) they practised magic, and were addicted to every species of incontinence, but that they were careful in avoiding observation. They promulgated their doctrines before Menander, in the year 125; but, because they were disciples of his, we have mentioned them after him. 7. The Nicholites admitted promiscuous intercourse with married and single, and, also, the use of meats offered to idols. They also said that the Father of Jesus Christ was not the creator of the (11) Orsi, t. 2, l. 3, n. 23. |