Refutation of All Heresies
1. A lengthened conflict, then, having been maintained concerning all heresies by us who, at all events, have not left any unrefuted, the greatest struggle now remains behind, viz., to furnish an account and refutation of those heresies that have sprung up in our own day, by which certain ignorant and presumptuous men have attempted to scatter abroad the Church, and have introduced the greatest confusion among all the faithful throughout the entire world. For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles of this opinion, in order that its offshoots, becoming a matter of general notoriety, may be made the object of universal scorn.
2. There has appeared one, Noetus by name, and by birth a native of Smyrna. This person introduced a heresy from the tenets of Heraclitus. Now a certain man called Epigonus becomes his minister and pupil, and this person during his sojourn at Rome disseminated his godless opinion. But Cleomenes, who had become his disciple, an alien both in way of life and habits from the Church, was wont to corroborate the Noetian doctrine. At that time, Zephyrinus imagines that he administers the affairs of the Church — an uninformed and shamefully corrupt man. And he, being persuaded by proffered gain, was accustomed to connive at those who were present for the purpose of becoming disciples of Cleomenes. But Zephyrinus himself, being in process of time enticed away, hurried headlong into the same opinions; and he had Callistus as his adviser, and a fellow-champion of these wicked tenets. But the life of this Callistus, and the heresy invented by him, I shall after a little explain. The school of these heretics during the succession of such bishops, continued to acquire strength and augmentation, from the fact that Zephyrinus and Callistus helped them to prevail. Never at any time, however, have we been guilty of collusion with them; but we have frequently offered them opposition, and have refuted them, and have forced them reluctantly to acknowledge the truth. And they, abashed and constrained by the truth, have confessed their errors for a short period, but after a little, wallow once again in the same mire.
3. But since we have exhibited the succession of their genealogy, it seems expedient next that we should also explain the depraved teaching involved in their doctrines. For this purpose we shall first adduce the opinions advanced by Heraclitus “the Obscure,” and we shall next make manifest what are the portions of these opinions that are of Heraclitean origin. Such parts of their system its present champions are not aware belong to the “Obscure” philosopher, but they imagine them to belong to Christ. But if they might happen to fall in with the following observations, perhaps they thus might be put out of countenance, and induced to desist from this godless blasphemy of theirs. Now, even though the opinion of Heraclitus has been expounded by us previously in the Philosophumena, it nevertheless seems expedient now also to set down side by side in contrast the two systems, in order that by this closer refutation they may be evidently instructed. I mean the followers of this heretic, who imagine themselves to be disciples of Christ, when in reality they are not so, but of “the Obscure.”
4. Heraclitus then says that the universe is one, divisible and indivisible; generated and ungenerated; mortal and immortal; reason, eternity; Father, Son, and justice, God. “For those who hearken not to me, but the doctrine, it is wise that they acknowledge all things to be one,” says Heraclitus; and because all do not know or confess this, he utters a reproof somewhat in the following terms: “People do not understand how what is diverse nevertheless coincides with itself, just like the inverse harmony of a bow and lyre.” But that Reason always exists, inasmuch as it constitutes the universe, and as it pervades all things, he affirms in this manner. “But in regard of this Reason, which always exists, men are continually devoid of understanding, both before they have heard of it and in first hearing of it. For though all things take place according to this Reason, they seem like persons devoid of any experience regarding it. Still they attempt both words and works of such a description as I am giving an account of, by making a division according to nature, and declaring how things are.” And that a Son is the universe and throughout endless ages an eternal king of all things, he thus asserts: “A sporting child, playing at his dice, is eternity; the kingdom is that of a child.” And that the Father of all things that have been generated is an unbegotten creature who is creator, let us hear Heraclitus affirming in these words: “Contrariety is a progenitor of all things, and king of all; and it exhibited some as gods, but others as men, and made some slaves, whereas others free.” And he likewise affirms that there is “a harmony, as in a bow and lyre.” That obscure harmony is better, though unknown and invisible to men, he asserts in these words: “An obscure harmony is preferable to an obvious one.” He commends and admires before what is known, that which is unknown and invisible in regard of its power. And that harmony visible to men, and not incapable of being discovered, is better, he asserts in these words: “Whatever things are objects of vision, hearing, and intelligence, these I pre-eminently honor,” he says; that is, he prefers things visible to those that are invisible. From such expressions of his it is easy to understand the spirit of his philosophy. “Men,” he says, “are deceived in reference to the knowledge of manifest things similarly with Homer, who was wiser than all the Greeks. For even children killing vermin deceived him, when they said, ‘What we have seen and seized, these we leave behind; whereas what we neither have seen nor seized, these we carry away.’”
5. In this manner Heraclitus assigns to the visible an equality of position and honor with the invisible, as if what was visible and what was invisible were confessedly some one thing. For he says, “An obscure harmony is preferable to an obvious one;” and, “Whatsoever things are objects of vision, hearing, and intelligence,” that is, of the corporeal organs, — “these,” he says, “I pre-eminently honor,” not (on this occasion, though previously), having pre-eminently honored invisible things. Therefore neither darkness, nor light, nor evil, nor good, Heraclitus affirms, is different, but one and the same thing. At all events, he censures Hesiod because he knew not day and night. For day, he says, and night are one, expressing himself somehow thus: “The teacher, however, of a vast amount of information is Hesiod, and people suppose this poet to be possessed of an exceedingly large store of knowledge, and yet he did not know the nature of day and night, for they are one.” As regards both what is good and what is bad, they are, according to Heraclitus, likewise one. “Physicians, undoubtedly,” says Heraclitus, “when they make incisions and cauterize, though in every respect they wickedly torture the sick, complain that they do not receive fitting remuneration from their patients, notwithstanding that they perform these salutary operations upon diseases.” And both straight and twisted are, he says, the same. “The way is straight and curved of the carders of wool;” and the circular movement of an instrument in the fuller’s shop called “a screw” is straight and curved, for it revolves up and circularly at the same time. “One and the same,” he says, “are, therefore, straight and curved.” And upward and downward, he says, are one and the same. “The way up and the way down are the same.” And he says that what is filthy and what is pure are one and the same, and what is drinkable and unfit for drink are one and the same. “Sea,” he says, “is water very pure and very foul, drinkable to fishes no doubt, and salutary for them, but not fit to be used as drink by men, and (for them) pernicious.” And, confessedly, he asserts that what is immortal is mortal, and that what is mortal is immortal, in the following expressions: “Immortals are mortal, and mortals are immortal, that is, when the one derive life from death, and the other death from life.” And he affirms also that there is a resurrection of this palpable flesh in which we have been born; and he knows God to be the cause of this resurrection, expressing himself in this manner: “Those that are here will God enable to arise and become guardians of quick and dead.” And he likewise affirms that a judgment of the world and all things in it takes place by fire, expressing himself thus: “Now, thunder pilots all things,” that is, directs them, meaning by the thunder everlasting fire. But he also asserts that this fire is endued with intelligence, and a cause of the management of the Universe, and he denominates it craving and satiety. Now craving is, according to him, the arrangement of the world, whereas satiety its destruction. “For,” says he, “the fire, coming upon the earth, will judge and seize all things.” But in this chapter Heraclitus simultaneously explains the entire peculiarity of his mode of thinking, but at the same time the characteristic quality of the heresy of Noetus. And I have briefly demonstrated Noetus to be not a disciple of Christ, but of Heraclitus. For this philosopher asserts that the primal world is itself the Demiurge and creator of itself in the following passage: “God is day, night; winter, summer; war, peace; surfeit, famine.” All things are contraries — this appears his meaning — “but an alteration takes place, just as if incense were mixed with other sorts of incense, but denominated according to the pleasurable sensation produced by each sort.” Now it is evident to all that the silly successors of Noetus, and the champions of his heresy, even though they have not been hearers of the discourses of Heraclitus, nevertheless, at any rate when they adopt the opinions of Noetus, undisguisedly acknowledge these Heraclitean tenets. For they advance statements after this manner — that one and the same God is the Creator and Father of all things; and that when it pleased Him, He nevertheless appeared, (though invisible,) to just men of old. For when He is not seen He is invisible; and He is incomprehensible when He does not wish to be comprehended, but comprehensible when he is comprehended. Wherefore it is that, according to the same account, He is invincible and vincible, unbegotten and begotten, immortal and mortal. How shall not persons holding this description of opinions be proved to be disciples of Heraclitus? Did not Heraclitus the Obscure anticipate Noetus in framing a system of philosophy, according to identical modes of expression?
Now, that Noetus affirms that the Son and Father are the same, no one is ignorant. But he makes his statement thus: “When indeed, then, the Father had not been born, He yet was justly styled Father; and when it pleased Him to undergo generation, having been begotten, He Himself became His own Son, not another’s.” For in this manner he thinks to establish the sovereignty of God, alleging that Father and Son, so called, are one and the same (substance), not one individual produced from a different one, but Himself from Himself; and that He is styled by name Father and Son, according to vicissitude of times. But that He is one who has appeared amongst us, both having submitted to generation from a virgin, and as a man having held converse among men. And, on account of the birth that had taken place, He confessed Himself to those beholding Him a Son, no doubt; yet He made no secret to those who could comprehend Him of His being a Father. That this person suffered by being fastened to the tree, and that He commended His spirit unto Himself, having died to appearance, and not being (in reality) dead. And He raised Himself up the third day, after having been interred in a sepulchre, and wounded with a spear, and perforated with nails. Cleomenes asserts, in common with his band of followers, that this person is God and Father of the universe, and thus introduces among many an obscurity of thought such as we find in the philosophy of Heraclitus.