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The Refutation of All Heresies
Chapter XXVIII.--The Doctrine of the Truth.
The first and only (one God), 1 both Creator and Lord of all, had nothing coeval with Himself; not infinite chaos, nor measureless water, nor solid earth, nor dense air, not warm fire, nor refined spirit, nor the azure canopy 2 of the stupendous firmament. But He was One, alone in Himself. By an exercise of His will He created things that are, which antecedently had no existence, except that He willed to make them. For He is fully acquainted with whatever is about to take place, for foreknowledge also is present to Him. The different principles, however, of what will come into existence, He first fabricated, viz., fire and spirit, water and earth, from which diverse elements He proceeded to form His own creation. And some objects He formed of one essence, but others He compounded from two, and others from three, and others from four. And those formed of one substance were immortal, for in their case dissolution does not follow, for what is one will never be dissolved. Those, on the other hand, which are formed out of two, or three, or four substances, are dissoluble; wherefore also are they named mortal. For this has been denominated death; namely, the dissolution of substances connected. I now therefore think that I have sufficiently answered those endued with a sound mind, who, if they are desirous of additional instruction, and are disposed accurately to investigate the substances of these things, and the causes of the entire creation, will become acquainted with these points should they peruse a work of ours comprised (under the title), Concerning the Substance of the Universe. 3 I consider, however, that at present it is enough to elucidate those causes of which the Greeks, not being aware, glorified, in pompous phraseology, the parts of creation, while they remained ignorant of the Creator. And from these the heresiarchs have taken occasion, and have transformed the statements previously made by those Greeks into similar doctrines, and thus have framed ridiculous heresies.
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The margin of the ms. has the words "Origen and Origen's opinion." This seemed to confirm the criticism which ascribes The Refutation to Origin. But even supposing Origen not the author, the copyer of the ms. might have written Origen's name on the margin, as indicating the transcriber's opinion concerning the coincidence of creed between Origen and the author of The Refutation. The fact, however, is that the doctrine of eternal punishment, asserted in the concluding chapter of The Refutation, was actually controverted by Origen. See translator's Introductory Notice. [See also Wordsworth (a lucid exposition), p. 20, etc., and infra, cap. xxix. note 5.] ↩
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orophen (Scott). The ms. has morphen. ↩
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Here we have another reference intimately bearing on the authorship of The Refutation. What follows corresponds with a fragment having a similar title to that stated above, first published by Le Moyne, and inserted in Fabricius (i. pp. 220-222) as the work of Hippolytus. Photius mentions this work, and gives an extract from it corresponding with what is furnished by Hippolytus. Photius, however, mentions that the book On the Substance of the Universe was said to be written by Josephus, but discovers in marginal notes the ascription of it to Caius. But Caius cannot be the writer, since Photius states that the author of The Labyrinth affirmed that he had written On the Substance of the Universe. Now Hippolytus informs us that he is author of The Labyrinth. Hippolytus thus refers to three of his works in The Refutation: (1) heterai bibloi, i.e., on Chronology; (2) Concerning the Substance of the Universe; (3) Little Labyrinth. Except Hippolytus and Photius refer to different works in speaking of The Labyrinth, the foregoing settles the question of the authorship of The Refutation. [See the case of Caius stated, Wordsworth, cap. iv. p. 27, etc.] ↩
Übersetzung
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Widerlegung aller Häresien (BKV)
32.
Ein Gott, der erste und einzige und der Schöpfer und Herr aller Dinge, hat nichts Gleichewiges gehabt, nicht das unendliche Chaos, nicht das unermeßliche Wasser oder die feste Erde, nicht dichte Luft, nicht heißes Feuer, nicht feines Pneuma, nicht des Himmels blaues Dach; er war vielmehr einer und allein für sich selbst, der durch seinen Willensentschluß die existierenden Dinge, die früher nicht existierten, schuf, nur weil er sie schaffen wollte, er, der der zukünftigen Dinge kundig ist; er verfügt nämlich über Vorauswissen. Verschiedene Elemente der zukünftigen Dinge schuf er zu Anfang, Feuer und Pneuma, Wasser und Erde; aus diesen machte er seine Schöpfung, indem er Dinge, die aus einer Substanz bestehen, bildete wie auch solche aus zwei und drei und vier Substanzen zusammenfügte. Die aus einer Substanz bestehenden Dinge waren S. 286 unsterblich — es erfolgt nämlich keine Auflösung; das Einfache wird nämlich niemals aufgelöst —, was aber aus zwei oder drei oder vier Elementen besteht, ist auflösbar, und wird darum auch sterblich genannt. Die Auflösung zusammengesetzter Dinge wird nämlich Tod genannt. Ich glaube nun für Wohlgesinnte schon genügend Aufschluß gegeben zu haben; sie können, wenn sie noch mehr Kenntnisse verlangen und wenn sie über die Wesenheit dieser Dinge und über die Grundlagen der gesamten Weltleitung weiter forschen wollen, sich durch die Lektüre unseres Buches: „Über die Wesenheit des Alls“ weiter unterrichten. Für diesmal sind die Ursachen genugsam auseinandergesetzt, in deren Unkenntnis die Griechen die Teile der Schöpfung mit geistreichen Worten verherrlicht haben, den Schöpfer aber nicht erkannten1. Von ihnen gingen die Häresiarchen aus und änderten mit ähnlich lautenden Reden das von den Griechen Vorgebrachte um und erfanden ihre lächerlichen Irrlehren.
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Röm. 1, 21. ↩