Part 14 (1/2)

The Rule of Faith is altogether one, sole, immovable, and irreformablenamely, of believing in one G.o.d the Almighty, the Maker of the world; and His Son, Jesus Christ, born of the Virgin Mary, crucified under Pontius Pilate, on the third day raised again from the dead, received in the heavens, sitting now at the right hand of the Father, coming to judge the quick and the dead, also through the resurrection of the flesh.(53)

(_d_) Tertullian, _Adv. Praxean_, 2. (MSL, 2:156.)

The work of Tertullian against Praxeas is one of his latest works, and is especially important as developing the doctrine of the Trinity as opposed to the Patripa.s.sianism of Praxeas. To this theory of Praxeas, Tertullian refers in the opening sentence of the following extract, quoting the position of Praxeas. See below, 40, _b_.

Therefore after a time the Father was born, and the Father suffered, He himself G.o.d, the omnipotent Lord, Jesus Christ was preached. But as for us always, and now more, as better instructed by the Paraclete, the Leader into all truth: We believe one G.o.d; but under this dispensation which we call the economy there is the Son of the only G.o.d, his Word [_Sermo_] who proceeded from Him, through whom all things were made, and without whom nothing was made. This One was sent by the Father into the Virgin, and was born of her, Man and G.o.d, the Son of Man and the Son of G.o.d, and called Jesus Christ; He suffered, He died and was buried, according to the Scriptures; and raised again by the Father, and taken up into the heavens, and He sits at the right hand of the Father; He shall come again to judge the quick and the dead: and He thence did send, according to His promise, from the Father, the Holy Ghost, the Paraclete, the Sanctifier of the faith of those who believe in the Father and the Son and the Holy Ghost.

That this rule has come down from the beginning, even before any of the earlier heresies, much more before Praxeas, who is of yesterday, the lateness of date of all heresies proves, as also the novelties of Praxeas, a pretender of yesterday.

(_e_) Tertullian, _De Prscriptione_, 13. (MSL, 2:30.)

The Rule of Faith is namely, that by which it is believed: That there is only one G.o.d, and no other besides the Maker of the world, who produced the universe out of nothing, through His Word [Verb.u.m], sent forth first of all; that this Word, called His Son, was seen in the name of G.o.d in various ways by the patriarchs, and always heard in the prophets, at last was sent down from the Spirit and power of G.o.d the Father, into the Virgin Mary, was made flesh in her womb, and born of her, lived as Jesus Christ; that thereupon He preached the new law and the new promise of the kingdom of the heavens; wrought miracles; was fastened to the cross; rose again the third day; was caught up into the heavens; and sat down at the right hand of the Father; He sent in His place the power of the Holy Ghost, to lead the believers; He will come again with glory to take the saints into the enjoyment of eternal life and the celestial promises, and to judge the wicked with perpetual fire, with the restoration of the flesh.

30. Later Gnosticism

Though Gnosticism was expelled from the Church as it perfected its organization and inst.i.tutions on the basis of the episcopate, the Canon of Scripture, and the creeds, outside the Catholic Church, or the Church as thus organized, Gnosticism existed for centuries, though rapidly declining in the third century. The strength of the movement was still further diminished by loss of many adherents to Manichanism (_v._ 54), which had much in common with Gnosticism. The persistence of these sects, together with various later heresies, in spite of the very stringent laws of the Empire against them (_v._ 73) should prevent any hasty conclusions as to the unity of the faith and the absence of sects in the patristic age. Unity can be found only by overlooking those outside the unity of the largest body of Christians, and agreement by ignoring those who differed from it.

Theodoret of Cyrus, _Epistul 81_, 145. (MSG, 83:1259, 1383.)

Ep. 81 was written to the Consul Nonus, A. D. 445. Ep. 145 was written to the monks of Constantinople, A. D. 450.

Ep. 81. To every one else every city lies open, and that not only to the followers of Arius and Eunomius, but to Manichans and Marcionites, and to those suffering from the disease of Valentinus and Monta.n.u.s, yes, and even to pagans and Jews; but I, the foremost champion of the teaching of the Gospel, am excluded from every city. I led eight villages of Marcionites with their surrounding country into the way of truth, another full of Eunomians and another of Arians I brought to the light of divine knowledge, and, by G.o.ds grace, not a tare of heresy was left among us.

Ep. 145. I do indeed sorrow and lament that I am compelled by the attacks of fever to adduce against men, supposed to be of one and the same faith with myself, the arguments which I have already urged against the victims of the plague of Marcion, of whom, by G.o.ds grace, I have converted more than ten thousand and brought them to holy baptism.

31. The Results of the Crisis

The internal crisis, or the conflict with heresy, led the Church to perfect its organization, and, as a result, the foundation was laid for such a development of the episcopate that the Church was recognized as based upon an order of bishops receiving their powers in succession from the Apostles. Just what those powers were and how they were transmitted were matters left to a later age to determine. (_V. infra_, 50, 51.)

(_a_) Irenus, _Adv. Hr._, IV, 26:2, 5. (MSG, 7:1053.)

That Irenus, writing about 175, could appeal to the episcopal succession as commonly recognized and admitted, and use it as a basis of unity for the Church, is generally regarded as evidence of the existence of a wide-spread episcopal organization at an early date in the second century. Possibly the connection of Irenus with Asia Minor, where the episcopal organization admittedly was earliest, diminishes the force of the argument. The reference to the charisma of truth, which the bishops were said to possess, was to furnish later a theoretical basis for the authority of bishops a.s.sembled in council.

Ch. 2. Wherefore it is inc.u.mbent to obey the presbyters who are in the Church, those who, as I have shown, possess the succession from the Apostles; those who together with the succession of the episcopate have received the certain gift [charisma] of the truth according to the good pleasure of the Father; but also to hold in suspicion others who depart from the primitive succession and a.s.semble themselves together in any place whatsoever.