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Adversus Valentinianos

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[1] Valentiniani, frequentissimum plane collegium inter haereticos, quia plurimum ex apostatis veritatis et ad fabulas facile est et disciplina non terretur, nihil magis curant quam occultare quod praedicant, si tamen praedicant qui occultant. custodiae officium conscientiae officium est. confusio praedicatur dum religio adserveratur. nam et illa Eleusinia, haeresis et ipsa Atticae superstitionis, quod tacent, pudor est. [2] idcirco et aditum prius cruciant diutius initiant quam consignant, cum epoptas ante quinquennium instituunt ut opinionem suspendio cognitionis aedificent atque ita tantam maiestatem exhibere videantur quantam praestruxerunt cupiditatem. sequitur silentii officium; [3] attente custoditur quod tarde invenitur, ceterum tota in adytis divinitas, tota suspira epoptarum, totum signaculum linguae: simulacrum membri virilis revelatur. sed naturae venerandum nomen allegorica dispositio praetendeus, patrocinio coactae figurae sacrilegium obscurat et convicium falsis simulacris excusat. proinde quos nunc destinamus haereticos sanctis nominibus et titulis et argumentis verae religionis vanissima atque turpissima figmenta configurantes — facili caritate ex divinae copiae occasione quia de multis multa succedere est — Eleusinia Valentiniana fecerunt lenocinia, sancta silentio magno, sola taciturnitate caelestia. [4] si bona fide quaeras, concreto vultu, suspenso supercilio “altum est” aiunt. si subtiliter temptes, per ambiguitates bilingues communem fidem adfirmat. si scire te subostendas, negant quicquid agnoscunt. si comminus certes astuta simplicitate suam caedem dispergunt. ne discipulis quidem propriis ante commitunt quam suos fecerint. habent artificium quo prius persuadeant quam edocent. veritas autem docendo persuadet non suadendo docet.

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Against the Valentinians

Chapter I.--Introductory. Tertullian Compares the Heresy to the Old Eleusinian Mysteries. Both Systems Alike in Preferring Concealment of Error and Sin to Proclamation of Truth and Virtue.

The Valentinians, who are no doubt a very large body of heretics--comprising as they do so many apostates from the truth, who have a propensity for fables, and no discipline to deter them (therefrom) care for nothing so much as to obscure ¹ what they preach, if indeed they (can be said to) preach who obscure their doctrine. The officiousness with which they guard their doctrine is an officiousness which betrays their guilt. ² Their disgrace is proclaimed in the very earnestness with which they maintain their religious system. Now, in the case of those Eleusinian mysteries, which are the very heresy of Athenian superstition, it is their secrecy that is their disgrace. Accordingly, they previously beset all access to their body with tormenting conditions; ³ and they require a long initiation before they enrol (their members), ⁴ even instruction during five years for their perfect disciples, ⁵ in order that they may mould ⁶ their opinions by this suspension of full knowledge, and apparently raise the dignity of their mysteries in proportion to the craving for them which they have previously created. Then follows the duty of silence. Carefully is that guarded, which is so long in finding. All the divinity, however, lies in their secret recesses: ⁷ there are revealed at last all the aspirations of the fully initiated, ⁸ the entire mystery of the sealed tongue, the symbol of virility. But this allegorical representation, ⁹ under the pretext of nature's reverend name, obscures a real sacrilege by help of an arbitrary symbol, ¹⁰ and by empty images obviates ¹¹ the reproach of falsehood! ¹² In like manner, the heretics who are now the object of our remarks, ¹³ the Valentinians, have formed Eleusinian dissipations ¹⁴ of their own, consecrated by a profound silence, having nothing of the heavenly in them but their mystery. ¹⁵ By the help of the sacred names and titles and arguments of true religion, they have fabricated the vainest and foulest figment for men's pliant liking, ¹⁶ out of the affluent suggestions of Holy Scripture, since from its many springs many errors may well emanate. If you propose to them inquiries sincere and honest, they answer you with stern ¹⁷ look and contracted brow, and say, "The subject is profound." If you try them with subtle questions, with the ambiguities of their double tongue, they affirm a community of faith (with yourself). If you intimate to them that you understand their opinions, they insist on knowing nothing themselves. If you come to a close engagement with them they destroy your own fond hope of a victory over them by a self-immolation. ¹⁸ Not even to their own disciples do they commit a secret before they have made sure of them. They have the knack of persuading men before instructing them; although truth persuades by teaching, but does not teach by first persuading.