Book of Heresies 130.1–146.1
Latin text: Marx, CSEL 38 (1898) (Latin text: F. Marx, CSEL 38 (1898), digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0).English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 130
130.1CSEL 38:97–98
Sunt alii heretici qui de inaequalitate psalterii errorem patiuntur non modicum, aestimantes omnem librum psalterii non esse Dauid beatissimi: et cum historiam quaerunt per ordinem, inueniunt inaequalitatem, id est ut quae nouissima, prima, et quae prima, nouissima esse posita peruident, non modicum scandali patiuntur.
There are other heretics who suffer no small error about the unevenness of the Psalter, thinking that the whole book of the Psalter is not by the most blessed David; and when they seek the history in order, they find unevenness, that is, they see that the latest are placed first and the first last, and they suffer no small offence.
Notes and citation
Summary: Some deny that David wrote the Psalter because of its disorder.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 130.1 (CSEL 38:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.2CSEL 38:98
Nam in tertio psalmo persecutionem patitur a filio, et in centesimo et plus contra allofylum pugnando disseritur, cum inuenimus primum pugnasse eum cum Goliath in sua iuuentute, a filio autem suo in senectute postea bellum sustinuisse.
For in the third psalm he suffers persecution from his son, and in the hundred and more it is told of his fighting against the Philistine, although we find that he first fought with Goliath in his youth, and afterwards in old age endured war from his son.
Ps 3:1 (allusion, high confidence) · Ps 144:1 (143:1 LXX) (allusion, medium confidence)
Notes and citation
Summary: The psalms are not in historical order.
- Ps 3 title; Ps 144 (143 LXX), whose Greek title mentions Goliath.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 130.2 (CSEL 38:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.3CSEL 38:98
Et quamuis haec spiritaliter de Christo intellegenda sunt, tamen et historiam inquirentes studiose de eodem beato propheta non paruo offendiculo perturbantur.
And although these things are to be understood spiritually of Christ, yet those who seek the history about the same blessed prophet diligently are troubled by no small stumbling block.
Notes and citation
Summary: The disorder troubles those who read historically.
Cite (SBL): Philastrius, Haer. 130.3 (CSEL 38:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.4CSEL 38:98
Quia ergo et post septuaginta duos psalmos defecisse dicit hymnos Dauid scriptura psalmorum, et postea iterum eiusdem titulatio in multis psalmis nuntiatur, et de hoc queruntur, cur ita sit positum, nescientes quod beato regi atque prophetae diuersa gaudia psalmorum recte a domino inpertita sunt. Si ergo et aliorum inueniuntur titulationes in psalmis, postea tamen summa rerum laudis huic auctori institutori a Christo concessa est et ut prophetae, regi atque patriarchae.
Since, then, the Scripture of the Psalms says that the hymns of David ended after seventy-two psalms, and afterwards his title is again announced in many psalms, they complain of this too, why it is so placed, not knowing that the various joys of the psalms were rightly imparted by the Lord to the blessed king and prophet. If, then, titles of others are also found in the psalms, yet the sum of praise was afterwards granted by Christ to this author and founder, as prophet, king and patriarch.
Ps 72:20 (71:20 LXX) (allusion, high confidence)
Notes and citation
Summary: Though other names appear in the titles, the Psalter belongs to David.
- Ps 72:20 (71:20 LXX/Vulg.).
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 130.4 (CSEL 38:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.5CSEL 38:98
De inaequalitate autem psalmorum secundum historiam, qui interpretati sunt auctores studiosissimi, hoc dixerant, quod saepe existente captiuitate in Iudaeorum populo a gentilibus propter idolatriam, quia cum illis colebant Iudaei et idola *** inque his etiam scripturae diuinae inquirebantur et conburebantur a gentilibus:
But about the unevenness of the psalms according to history, the most diligent authors who interpreted them said this: that when captivity often came upon the people of the Jews from the gentiles because of idolatry, since the Jews worshipped idols with them …, and in these the divine Scriptures too were searched out and burned by the gentiles:
Textual problem in this passage: see the notes.
Notes and citation
Summary: The disorder arose from the destruction of Scriptures in captivities.
- The asterisks mark a gap in the text (“…”).
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 130.5 (CSEL 38:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.6CSEL 38:98–99
si quis autem abscondisset de psalmis aliquid, existente pace postmodum requirebantur a paucis sanctis eaedem diuinae scripturae, cumque inuenirentur, accipientes postea qui erant illo tempore sapientes — quia non erant prophetae iam, sed sacerdotes — timore detenti, iuxta quod accipiebant a quibusdam, ita componebant et textum psalmorum et ita ordine exponi iubebant.
but if anyone had hidden any of the psalms, when peace came afterwards the same divine Scriptures were sought out by a few holy men, and when they were found, those who were wise at that time — since there were no longer prophets, but priests — receiving them afterwards, held back by fear, arranged the text of the psalms as they received them from certain people, and ordered them to be set out in that order.
Notes and citation
Summary: Priests later arranged the recovered psalms as they found them.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 130.6 (CSEL 38:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.7CSEL 38:99
Si ergo secundum historiam inaequalitas, ut dixerunt multi, causa haec esse uidetur. Nam quod spiritalis in ipsa inaequalitate psalmorum et aequalis sit Christi scientia cognoscenda, manifestum est studiosis, ut, quod est inprimis, hoc sit et in medio de Christo itidem, et quod erat postea futurum, de eodem ante dictum sit ubique. Ideoque apostolus ait: Christus heri et hodie, ipse et in saecula, inquit, saeculorum.
If, then, there is unevenness according to history, as many said, this seems to be the cause. For it is clear to the diligent that a spiritual and even knowledge of Christ is to be recognized in that very unevenness of the psalms, so that what is at the beginning is likewise about Christ in the middle, and what was to come later was said of him beforehand everywhere. Therefore the apostle says: “Christ yesterday and today, the same also for ever and ever.”
Heb 13:8 (quotation, high confidence)
Notes and citation
Summary: Spiritually the psalms speak of Christ throughout.
- Heb 13:8.
Topics: Scripture and canon, Christology
Cite (SBL): Philastrius, Haer. 130.7 (CSEL 38:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-7
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
130.8CSEL 38:99
Nam quod spiritali uirtute dicti sint psalmi non est dubium, ut, quod ante factum est per diabolum de impietate idolorum, hoc et sub Iudaeis seductione eius commissum facinus monstraretur; et quod ipsius sit etiam hereticorum peruersitas in fine pullulantium cottidie, non ignorat ecclesia quippe catholica praedicans.
For there is no doubt that the psalms were spoken by spiritual power, so that what was done before through the devil by the impiety of idols might be shown committed under the Jews too by his seduction; and that the perversity of the heretics, springing up daily at the end, is also his, the catholic church in its preaching is not unaware.
Notes and citation
Summary: The psalms reveal the devil's work in idolatry and heresy.
Notes on the original text
- Digital text corrected (stray mark): impietate. idolorum → impietate idolorum.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 130.8 (CSEL 38:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/130-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/130-8
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 131
131.1CSEL 38:99
Sunt heretici contraria sentientes in libro Geneseos quod dominus dixerit ad Cain: Peccasti, quiesce, ad te conuersio tua, et tu eius dominaberis. Cum enim dicit: Tu ipsius dominaberis, putant quod dixerit ei: Tu eris dominus fratris tui.
There are heretics who think contrary things about the book of Genesis, that the Lord said to Cain: “You have sinned; be still; its turning is to you, and you will rule over it.” For when he says, “You will rule over it,” they think he said to him: You will be lord of your brother.
Gen 4:7 (quotation, high confidence)
Notes and citation
Summary: Some think God told Cain he would rule his brother.
- Gen 4:7 in the Greek and Old Latin form.
Notes on the original text
- Digital text corrected (OCR slip; stray letter): connersio → conuersio; dominus l fratris → dominus fratris.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 131.1 (CSEL 38:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/131-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/131-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
131.2CSEL 38:99–100
Et quamuis, si ita quis senserit, quia maior natu erat Cain quam Abel beatissimus frater eius, quia et in lege maiores natu maiores erant et honore, id est primogenitu, non autem hoc dicit: Tu eius dominaberis, quia: Eris dominus eius, quod est in omnibus contrarium.
And although one might think so, because Cain was older than his most blessed brother Abel, and in the law too the elder by birth were greater in honour, that is, by the birthright, yet it does not say, “You will rule over him,” in the sense, “You will be his lord,” which is contrary in every way.
Notes and citation
Summary: The verse does not mean lordship over Abel.
Cite (SBL): Philastrius, Haer. 131.2 (CSEL 38:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/131-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/131-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
131.3CSEL 38:100
Si enim ita esset, quomodo dabat in eum mortis sententiam dominus, quia suum occiderat fratrem, sicut scriptum est? Non ergo hic dicit scriptura, dominari illum fratri suo, ut eum interficeret, sed: Dominaberis cogitationis tuae malae utique, quae est in arbitrio tuo et cuiusque hominis atque uoluntate, ut aut proiciat de corde suo malam cogitationem inmissam a diabolo, aut non proiciendo crimen incurrat perpetuum.
For if it were so, how did the Lord pass a sentence of death on him because he had killed his brother, as it is written? So Scripture does not say here that he should rule his brother so as to kill him, but: You will rule over your evil thought, certainly, which is in your choice and in the will of every man, so that he either casts out of his heart the evil thought sent by the devil, or by not casting it out incurs a perpetual crime.
Notes and citation
Summary: Cain was told to master his evil thought.
Topics: Ethics
Cite (SBL): Philastrius, Haer. 131.3 (CSEL 38:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/131-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/131-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
131.4CSEL 38:100
Ut perscrutatus est enim cordis et animi hominis Christus dominus occulta ipsius, eum peruidens arguebat quod cogitauerat, et monebat ne faceret illud sceleris inque hoc uiam parricidii saeculo seminaret.
For as Christ the Lord searched the hidden things of man's heart and mind, seeing him he reproved what he had planned, and warned him not to do that crime and so sow the way of murder of a kinsman in the world.
Notes and citation
Summary: Christ saw and warned against Cain's plan.
Cite (SBL): Philastrius, Haer. 131.4 (CSEL 38:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/131-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/131-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
131.5CSEL 38:100
Quod et in euangelio dictum est: Si habes aduersus fratrem tuum iram, uade, reconciliare, et sic postea offeres munus tuum. Et Dauid itidem ait: Irascimini et nolite peccare. Et qui modus est Irascimini et nolite peccare, ipse subsequitur disserens: Quae dicitis in cordibus uestris et in cubilibus uestris, conpungimini.
This is also said in the gospel: “If you have anger against your brother, go, be reconciled, and so afterwards offer your gift.” And David likewise says: “Be angry and do not sin.” And what the measure is of “Be angry and do not sin,” he himself goes on to explain: “What you say in your hearts and on your beds, be pierced with sorrow.”
Matt 5:23–24 (quotation, medium confidence) · Ps 4:4 (4:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The gospel and the psalm teach the mastery of anger.
- Matt 5:23–24 (freely); Ps 4:4 (4:5 LXX/Vulg.).
Topics: Ethics, Anger and envy
Cite (SBL): Philastrius, Haer. 131.5 (CSEL 38:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/131-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/131-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
131.6CSEL 38:100–101
Solomon etiam: Si ascenderit spiritus inimici dominantis in te, ne des ei locum ut in te habitet. Et dominus ait: Qui irascitur fratri suo sine causa, reus erit iudicio. Ideoque pellendam cogitationem et suggestionem inimici dominus edocebat ilico, ne cum diu sit in homine, ad perpetrandum facinus eum prouocet proniorem.
Solomon too: “If the spirit of the enemy who rules rises in you, give him no place to dwell in you.” And the Lord says: “He who is angry with his brother without cause will be liable to judgment.” And therefore the Lord taught that the enemy's thought and suggestion must be driven out at once, lest, staying long in a man, it provoke him more readily to commit the crime.
Eccl 10:4 (quotation, medium confidence) · Matt 5:22 (quotation, high confidence)
Notes and citation
Summary: Evil thoughts must be driven out at once.
- Eccl 10:4 (freely); Matt 5:22.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): ne d.es → ne des; indicio → iudicio.
Topics: Ethics
Cite (SBL): Philastrius, Haer. 131.6 (CSEL 38:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/131-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/131-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 132
132.1CSEL 38:101
Est heresis quae non recte intellegit de Cain, quod post fratricidium, quod commiserat, rogat dominum mori potius quam dimitti, dicens ita: Maior causa est. si dimissus fuero, et: Erit, omnis qui inuenerit me, interficiet me.
There is a heresy which does not understand rightly about Cain, that after the fratricide he had committed he asks the Lord to die rather than to be forgiven, saying thus: “My case is too great, if I am forgiven,” and: “It will be that everyone who finds me will kill me.”
Gen 4:13–14 (quotation, high confidence)
Notes and citation
Summary: Some misunderstand Cain's words after the murder.
- Gen 4:13–14 in the Old Latin form (dimitti, “be forgiven”).
Topics: Heresy
Cite (SBL): Philastrius, Haer. 132.1 (CSEL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
132.2CSEL 38:101
Sed dominus, per eum unum omni humano generi uelut generalem docendo modum, per paenitentiam tribuebat bonitatis suae indulgentiam copiosam, ut iam desinente scelere bonorum operum fructuositatem sequerentur certamque ab eo cuncti cognoscerent amplectendam * dicente domino:
But the Lord, teaching through him alone as it were a general measure for the whole human race, granted the abundant pardon of his goodness through repentance, so that, the crime now ceasing, they might follow the fruitfulness of good works, and all might know [repentance] from him as certain and to be embraced …, as the Lord says:
Textual problem in this passage: see the notes.
Notes and citation
Summary: God offered Cain repentance as an example for all.
- The asterisk marks a gap in the text (“…”).
Topics: Repentance
Cite (SBL): Philastrius, Haer. 132.2 (CSEL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
132.3CSEL 38:101
Nolo mortem peccatoris, quantum ut reuertatur et uiuat, ut tanti sceleris cunctis per eum patesceret paenitentia, inque ea indulgentia pariter copiosa, ut paenitentium bona iam fructuositas hortamento dei monstraretur hominibus, quo eam peruidentes, salutem potius quam mortem sibi desiderent adquirendam. Unde ueluti
“I do not will the death of the sinner, rather that he turn back and live,” so that through him repentance for so great a crime might be revealed to all, and in it pardon abundant alike, so that the good fruitfulness of penitents might now be shown to men by God's encouragement, so that, seeing it, they might desire to gain salvation for themselves rather than death. Hence, as it were
Ezek 33:11 (quotation, high confidence)
Notes and citation
Summary: God desires the sinner's return.
- Ezek 33:11.
Notes on the original text
- Digital text corrected (stray mark): Unde ueluti! → Unde ueluti.
Topics: Repentance
Cite (SBL): Philastrius, Haer. 132.3 (CSEL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
132.4CSEL 38:101
suus accusator atque iudex cum ex parte gignitur Cain, dicens quod commiserit fratricidium, audire a domino meruit, ut, si fructus bonorum operum de cetero eum sequeretur, remissionem tanti sceleris esset sine dubio accepturus, nullumque metum mortis inferendae iam suspicaretur sibi ab aliquo adfuturum.
his own accuser and judge, when Cain in part became so, saying that he had committed fratricide, he deserved to hear from the Lord that, if the fruit of good works followed him henceforth, he would without doubt receive forgiveness for so great a crime, and need no longer suspect any fear of death to be inflicted on him by anyone.
Notes and citation
Summary: Cain's confession opened the way to forgiveness.
Notes on the original text
- Digital text corrected (stray mark): de. cetero → de cetero.
Cite (SBL): Philastrius, Haer. 132.4 (CSEL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
132.5CSEL 38:101
Insuper etiam et signum acceperat, ne occideretur ab aliquo, cumque bis etiam septem poenas perpeti, si qui hominum ausus fuisset in eum manus inicere, caelesti sententia definitum est. In ipso enim ueluti paenitentia ficta, non uera inuenta est, cum audit a domino: Omnis qui occiderit Cain, septem uindictas persoluet.
Moreover he had also received a sign, so that he should not be killed by anyone, and it was decreed by heavenly sentence that anyone who dared lay hands on him would suffer twice seven penalties. For in him a feigned repentance, not a true one, was found, when he hears from the Lord: “Everyone who kills Cain will pay seven vengeances.”
Gen 4:15 (quotation, high confidence)
Notes and citation
Summary: Cain received a sign of protection, though his repentance was feigned.
- Gen 4:15.
Cite (SBL): Philastrius, Haer. 132.5 (CSEL 38:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
132.6CSEL 38:101–102
Unde et signum accipere meruit propter paenitudinem, si tamen digna bonorum operum iam eum fructuositas sequeretur. Sed non inuenimus fructum bonum in eo paenitentiae usquam fuisse, quanto magis de genere illius omnem impietatem potius pullulasse.
Hence he deserved to receive the sign because of repentance, if only a worthy fruitfulness of good works followed him. But we nowhere find that there was good fruit of repentance in him, much less [that] all impiety sprang up from his race.
Notes and citation
Summary: Cain showed no fruit of repentance.
- quanto magis here seems to mean “rather”; translated by sense: rather, all impiety sprang from his race.
Topics: Repentance
Cite (SBL): Philastrius, Haer. 132.6 (CSEL 38:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
132.7CSEL 38:102
Qui post eum heredes impietatis paternae et inmanitatis tanti sceleris exsistentes, cum non malorum suorum paenitudinem gerere uoluissent, adnuntiante eis Noe beato, perseuerantes in scelere, diro mortis interitu per diluuium perierunt, exceptis octo animis tantummodo tunc temporis, quae de genere sanctorum fuerunt editi, qui meruerunt procellam soli tanti periculi deuitare.
Those after him, heirs of their father's impiety and of the savagery of so great a crime, since they would not repent of their evils when blessed Noah preached to them, persisted in crime and perished by the dreadful destruction of death in the flood, except only eight souls at that time, who were born of the race of the saints, and who alone deserved to escape the storm of so great a danger.
1 Pet 3:20 (allusion, high confidence) · 2 Pet 2:5 (allusion, high confidence)
Notes and citation
Summary: Cain's heirs perished in the flood; only eight were saved.
Cite (SBL): Philastrius, Haer. 132.7 (CSEL 38:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/132-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/132-7
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 133
133.1CSEL 38:102
Est heresis quae stellas infixas putat esse in caelo, non de thesauris locisque absconditis atque a deo dispositis in uesperum iussu diuino repente procedere, statutisque horis suo lumini cursum ministeriumque indictum agnoscere:
There is a heresy which thinks that the stars are fixed in heaven, and not that they come forth suddenly at evening by divine command from treasuries and hidden places arranged by God, and recognize at the appointed hours the course and ministry enjoined on their light:
Notes and citation
Summary: Some say the stars are fixed in the sky.
Notes on the original text
- Digital text corrected (stray mark): ministeriumque.indictum → ministeriumque indictum.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 133.1 (CSEL 38:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/133-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/133-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
133.2CSEL 38:102
quod contrarium alienumque fidei catholicae inuenitur, si ita qui senserit, magisque paganae uanitatis et filosoforum inanis sententiae quam Christianae scientiae habere consortium demonstrabitur.
which is found contrary and foreign to the catholic faith, if anyone thinks so, and will be shown to share rather in pagan vanity and the empty opinion of the philosophers than in Christian knowledge.
Notes and citation
Summary: This view is pagan, not Christian.
Cite (SBL): Philastrius, Haer. 133.2 (CSEL 38:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/133-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/133-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
133.3CSEL 38:102
Scriptura enim omnipotentiam dei ita edocet, ut in breui e diuersis thesauris concurrere atque discurrere sidera nuntiauerit, ornamentoque caeli noctique lucisque causa ex parte sint a deo praestita atque commodata, diuersisque horarum
For Scripture teaches the almightiness of God so as to announce that the stars quickly run together and apart from various treasuries, and are provided and lent in part by God as an ornament of heaven and for the sake of night and light, and at various intervals of hours
Notes and citation
Summary: God sends the stars from their treasuries.
Cite (SBL): Philastrius, Haer. 133.3 (CSEL 38:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/133-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/133-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
133.4CSEL 38:102–103
spatiis uelut ad sua loca rursum redire statuta sint, ut e quibus locis exire iubentur cottidie, ad ea loca reuerti iterum praesidente angelo et compellente cursum debitum praeterire nullo modo possint, hincque humano generi effusa Christi clementia omni manifestaretur humano generi, quod iustis et iniustis in hoc mundo parem concesserit gratiam bonitatis adnuntians:
are appointed to return as it were to their places again, so that, from the places from which they are commanded to go out daily, they return again to those places, with an angel presiding and compelling, and can in no way pass beyond their due course; and hence the clemency of Christ poured out on the human race might be made manifest to all mankind, in that he granted equal grace of goodness to the just and the unjust in this world, announcing:
Textual problem in this passage: see the notes.
Notes and citation
Summary: Angels guide the stars, showing Christ's goodness to all.
- The digital text has “II...” after compellente, perhaps a gap.
Notes on the original text
- Digital text corrected (stray marks): compellente II... → compellente.
Topics: Angels
Cite (SBL): Philastrius, Haer. 133.4 (CSEL 38:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/133-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/133-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
133.5CSEL 38:103
Qui solem suum oriri facit super iustis et iniustis, et pluit super bonos et malos; et: Nouerunt sidera, inquit, thesauros suos, et cursum dispositum cottidie.
“Who makes his sun rise on the just and the unjust, and rains on the good and the evil”; and: “The stars know,” it says, “their treasuries and their course arranged daily.”
Matt 5:45 (quotation, high confidence)
Notes and citation
Summary: God's sun and stars serve all.
- Matt 5:45 (freely). The second quotation is unidentified (cf. Bar 3:34).
Extrabiblical texts: Bar 3:34 (Baruch [in RC, EO, ETH canons]; allusion)
Cite (SBL): Philastrius, Haer. 133.5 (CSEL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/133-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/133-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 134
134.1CSEL 38:103
Sunt quidam heretici qui de ueteri testamento multa reprobant, id est Solomonis Ecclesiasten, librum paucis quidem conscriptum sententiis, omnem autem thesaurum caelestis scientiae quaerentibus continentem.
There are some heretics who reject much of the Old Testament, namely Solomon's Ecclesiastes, a book written in few sentences but containing the whole treasure of heavenly knowledge for those who seek it.
Notes and citation
Summary: Some reject Ecclesiastes.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 134.1 (CSEL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.2CSEL 38:103
Nam quod omnibus sapientior prioribus sit, ipse saluator testatus est. Cum legunt ergo: Omnia uanitas uanitatis, quae sub caelo sunt et: Desideraui, inquit, habere, ut dictum est, diuersa et: Deus mihi dedit, inquit, et ecce omnia uanitas uanitatis, solum tamen hoc postea addit esse a deo, ut si quis manducet et bibat et benefaciat animae suae.
For the Saviour himself testified that he was wiser than all before him. When they read, then: “All is vanity of vanity, the things under heaven,” and: “I desired,” he says, “to have,” as was said, various things, and: “God gave to me,” he says, “and behold all is vanity of vanity,” he only adds afterwards that this is from God, that one should eat and drink and do good to his soul.
Matt 12:42 (allusion, medium confidence) · Eccl 1:2 (quotation, high confidence) · Eccl 2:24 (allusion, high confidence)
Notes and citation
Summary: They stumble at Ecclesiastes' sayings on vanity.
- Matt 12:42; Eccl 1:2; 2:24 and 2:1–11 freely.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 134.2 (CSEL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.3CSEL 38:103
Quod si hanc escam solum aut hunc potum dixit esse istius saeculi utilem quae carnalis est, nihil autem futurae uitae inmortalis aliud nuntiabat ***, in uanum hominum labor inpenditur. Ergo quod ait apostolus de quibusdam: Manducemus et bibamus, cras enim moriemur ***
But if he said that only this food or this drink, which is fleshly, is useful in this age, but announced nothing else about the future immortal life …, then the labour of men is spent in vain. So what the apostle says of some: “Let us eat and drink, for tomorrow we die” …
Textual problem in this passage: see the notes.
1 Cor 15:32 (quotation, high confidence)
Notes and citation
Summary: If Ecclesiastes meant only bodily food, all labour would be vain.
- 1 Cor 15:32. The asterisks mark gaps in the text (“…”).
Cite (SBL): Philastrius, Haer. 134.3 (CSEL 38:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.4CSEL 38:103–104
*** quod profecto paganorum et Epicureorum est talis heresis, quae uitae pecudum comparatur. Ideoque Homo cum in honore esset, non intellexit, conparatus est pecudibus insensatis. Solomon itaque et carnalem uitam hominum a deo concessam in multis diuitiis nuntiauit, et futuram angelorum gloriam nihilominus in studiosis inesse paucis desiderantibus et credentibus praedicauit.
… for such a heresy is certainly that of the pagans and Epicureans, which is compared to the life of cattle. Therefore: “Man, when he was in honour, did not understand; he is compared to senseless cattle.” So Solomon both announced the fleshly life of men granted by God in many riches, and nonetheless preached that the future glory of angels is present in the diligent, the few who desire and believe.
Textual problem in this passage: see the notes.
Ps 49:20 (48:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Solomon taught both earthly life and future glory.
- Ps 49:20 (48:21). The asterisks mark a gap in the text (“…”).
Notes on the original text
- Digital text corrected (OCR slip; stray mark): Epictireorum → Epicureorum; conc.essam → concessam.
Cite (SBL): Philastrius, Haer. 134.4 (CSEL 38:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.5CSEL 38:104
Si enim et diues in hoc saeculo bene operatus fuerit, necesse est ut et illic futurae uitae consortium consequatur. Sicut enim et haec terrestris esca a deo data est, ita et illa caelestis esca de lege desideranda est amplius, fides quippe Christi domini de lege et prophetis adueniens cupientibus gloriosa, quam magis Maria quam Martha elegerat, dicente domino maiorem sortem Mariam elegisse, quae non auferetur ab ea.
For if a rich man too does well in this age, he must also attain fellowship in the future life there. For as this earthly food was given by God, so that heavenly food is to be desired more from the law, namely the faith of Christ the Lord, coming gloriously from the law and the prophets to those who desire it, which Mary rather than Martha had chosen, the Lord saying that Mary had chosen the greater portion, which will not be taken from her.
Luke 10:42 (allusion, high confidence)
Notes and citation
Summary: The heavenly food is to be desired more, as Mary chose.
- Luke 10:42.
Notes on the original text
- Digital text corrected (stray mark): necesse & est → necesse est.
Cite (SBL): Philastrius, Haer. 134.5 (CSEL 38:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.6CSEL 38:104
Ergo si dixit: Vanitas uanitatis est, quae in saeculo sunt, haec utique transeuntia praedicauit, propter futuram illam gloriam eminentem ac perpetuam, ut ait apostolus: Transit enim figura huius mundi et gloria. Si autem figura et uita et honor et dignitas mundi istius cessabunt et destruentur, illa quippe erit desideranda caelestis et
So if he said, “Vanity of vanity are the things in the world,” he preached that these things are passing, because of that future glory, eminent and perpetual, as the apostle says: “For the form of this world passes away, and its glory.” But if the form and life and honour and rank of this world will cease and be destroyed, then that heavenly
1 Cor 7:31 (quotation, high confidence)
Notes and citation
Summary: Worldly things pass, so heavenly glory is to be desired.
- 1 Cor 7:31, with “and glory” added.
Topics: Eschatology
Cite (SBL): Philastrius, Haer. 134.6 (CSEL 38:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.7CSEL 38:104
angelica dignitas, quae incorporatione ac passione et resurrectione quippe est Christi credentibus aduentura, quae non temporalis, carnalis ac caduca erit, ut Iudaeorum secundum litteram, et aliorum talium pereuntium, in posterum autem nihil expectantium.
and angelic rank is to be desired, which will come to believers through the incarnation, passion and resurrection of Christ, which will not be temporary, fleshly and perishable, like that of the Jews according to the letter, and of others like them who perish, expecting nothing hereafter.
Notes and citation
Summary: Angelic glory comes through Christ.
Notes on the original text
- Digital text corrected (split word): incorporati a one → incorporatione.
Topics: Eschatology
Cite (SBL): Philastrius, Haer. 134.7 (CSEL 38:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-7
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.8CSEL 38:104
Propter quod dicit dominus: Operamini escam, quae non perit, id est ut credatis in me, quem misit pater meus. Ergo non Solomon de hac esca solum carnali dicebat, de illa autem praetermittebat, sed diuersam escam gloriamque sanctorum hominum nuntiabat, carnalem quippe primam uitae hominum in praesenti saeculo, postque mortem caelestem illam et angelicam dignitatem iustis et fidelibus aduenturam.
For this reason the Lord says: “Work for the food that does not perish,” that is, that you believe in me, whom my Father sent. So Solomon did not speak only of this fleshly food and pass over the other, but announced the different food and glory of holy men: first the fleshly life of men in the present age, and after death that heavenly and angelic rank coming to the just and faithful.
John 6:27 (quotation, high confidence) · John 6:29 (allusion, high confidence)
Notes and citation
Summary: Solomon spoke of both earthly and heavenly food.
- John 6:27, 29.
Cite (SBL): Philastrius, Haer. 134.8 (CSEL 38:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-8
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
134.9CSEL 38:104–105
Hancque carnalem uelut uanam et temporalem, Iudaeorum quippe aliorumque talium iustificationem, uitamque pereundam nuntiabat, ut umbram esse cognoscerent, uitamque corporis temporalem non multo post decidentem, in conparationem quippe caelestis illius ac perpetuae dignitatis, non ignorarent. De qua esca ait propheta: Gustate et uidete, quia suauis est dominus.
And he announced this fleshly [food] as vain and temporary, namely the justification of the Jews and others like them, and a life that will perish, so that they might know it to be a shadow, and not be unaware that the life of the body is temporary and soon falls away, in comparison with that heavenly and perpetual rank. Of this food the prophet says: “Taste and see that the Lord is sweet.”
Ps 34:8 (33:9 LXX) (quotation, high confidence)
Notes and citation
Summary: The heavenly food is the Lord himself.
- Ps 34:8 (33:9 LXX/Vulg.).
Cite (SBL): Philastrius, Haer. 134.9 (CSEL 38:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/134-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/134-9
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 135
135.1CSEL 38:105
Est heresis quae de Canticis Canticorum ambigit *** ipsius itidem aestimans; non spiritu diuino, sed humanarum rerum causa ac uoluptatum hominibus ab eodem praedicata, cum caelestium rerum ueritatem humanae similitudini comparatam genus hominum docuerit, sicut scriptum est in euangeliis et ubique.
There is a heresy which is in doubt about the Song of Songs …, thinking likewise of him that it was preached to men by him not by the divine Spirit but for the sake of human affairs and pleasures; whereas he taught the human race the truth of heavenly things compared to a human likeness, as it is written in the gospels and everywhere.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Some think the Song of Songs is about human pleasures.
- The asterisks mark a gap in the text (“…”).
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 135.1 (CSEL 38:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/135-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/135-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
135.2CSEL 38:105
Christi itaque diuinam in carne praesentiam omnes ita docebat, ut amore diuino prouocaret, monitione mulceret, misericordia commoueret, flecteret bonitate.
So he taught everyone about the divine presence of Christ in the flesh in such a way as to arouse them by divine love, soothe them by admonition, move them by mercy and bend them by goodness.
Notes and citation
Summary: The Song teaches Christ's presence through love.
Notes on the original text
- Digital text corrected (split words): diu in am in carne praesenti am → diuinam in carne praesentiam.
Topics: Christology
Cite (SBL): Philastrius, Haer. 135.2 (CSEL 38:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/135-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/135-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
135.3CSEL 38:105
Nam ut deus ostendebat, ut pater monebat, ut pastor pascuum demonstrabat, ut rex uincendo inimicum uestigia < sua> sequi ostendebat, ut sequentes suum fratrem, id est dominum Christum in carne aduenientem, in triumpho inmortalis gloriae et caelestis meriti cum eo pariter gratulentur.
For he showed as God, admonished as a father, pointed out pasture as a shepherd, showed as a king that by conquering the enemy they should follow <his> footsteps, so that those who follow their brother, that is, the Lord Christ coming in the flesh, may rejoice with him alike in the triumph of immortal glory and heavenly merit.
Notes and citation
Summary: Christ is shown as God, father, shepherd and king.
- The angle brackets around sua are the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): came → carne; meriti. cum → meriti cum.
Topics: Christology
Cite (SBL): Philastrius, Haer. 135.3 (CSEL 38:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/135-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/135-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
135.4CSEL 38:105–106
Ideoque et Cantica dicta sunt Canticorum ut quod ante in lege umbraliter dicebatur ex parte, in luce Christi iam praesentia consummatione mysterii per passionem celebranda in subplementum credentibus panderetur, ut cessante umbra caelestis iam lucis ueritas omni saeculo refulgeret, quae corpus et animum hominis accenderet atque amore caelesti sensum hominis excitaret.
And therefore it is called the Song of Songs, so that what was said before in the law in shadow, in part, might now be opened to believers in the light of Christ's presence, as a supplement, by the fulfilment of the mystery to be celebrated through the passion; so that, the shadow ceasing, the truth of the heavenly light might now shine out to the whole world, to kindle man's body and mind and stir his sense with heavenly love.
Notes and citation
Summary: The Song reveals in Christ's light what the law showed in shadow.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 135.4 (CSEL 38:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/135-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/135-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
135.5CSEL 38:106
Qui ergo uani homines concupiscentiis carnis inseruiunt, fingunt aut non posse sentire, aut si eis exponitur, contemnunt discere, legisque nolentes uirtutem agnoscere non minus Iudaei uel pagani iudicandi sunt.
So vain men who serve the desires of the flesh pretend either that they cannot perceive this, or, if it is explained to them, scorn to learn, and, unwilling to recognize the force of the law, are to be judged no less than Jews or pagans.
Notes and citation
Summary: Those who read the Song carnally are no better than unbelievers.
Notes on the original text
- Digital text corrected (split word and OCR slip): car nis inserurunt → carnis inseruiunt.
Cite (SBL): Philastrius, Haer. 135.5 (CSEL 38:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/135-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/135-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 136
136.1CSEL 38:106
Alia est heresis quae dicit mandatum non esse accipiendum quod Adam pater noster acceperat, neque esse illum uirtutis aut utilitatis alicuius opinantur, cum sine mandato illo nec lex Mosi accipi potest nec Christi agnosci perpetua et effusa gratia atque copiosa.
Another heresy says that the commandment which Adam our father received is not to be accepted, and they think it is of no force or use; whereas without that commandment neither can the law of Moses be accepted nor the perpetual, outpoured and abundant grace of Christ be recognized.
Gen 2:16–17 (allusion, high confidence)
Notes and citation
Summary: Some reject the commandment given to Adam.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 136.1 (CSEL 38:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/136-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/136-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
136.2CSEL 38:106
Triplici enim uirtute in corpore constitutus omnis homo de lege diuina docendus ac monendus instruitur, ut in prima aetate sub mandato sit, secunda sub lege, tertia sub gratia saluatoris. Ideoque lex admonitio est potius, propter obliuionem, mandati pristini, quod pater noster Adam inprimis a Christo acceperat in paradiso: ita enim scriptum est.
For every man set in the body is instructed by the divine law with a threefold force, to be taught and admonished, so that in the first age he is under the commandment, in the second under the law, in the third under the grace of the Saviour. And therefore the law is rather an admonition, because of forgetfulness of the original commandment which our father Adam first received from Christ in paradise: for so it is written.
Notes and citation
Summary: There are three ages: commandment, law and grace.
Cite (SBL): Philastrius, Haer. 136.2 (CSEL 38:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/136-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/136-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
136.3CSEL 38:106
In lege autem postea: Ne oblitus, inquit, mandati domini dei tui recesseris ab eo et pereas. Ideo lex admonitio mandati et confirmatio est primi illius. Iterum mandatum et lex Christi plenam praedicant gratiae bonitatem ac praesentiam salutarem. Ideoque dominus ait: Ecce qui loquebar in prophetis, adsum.
But in the law afterwards: “Lest,” it says, “forgetting the commandment of the Lord your God, you depart from him and perish.” Therefore the law is an admonition of the commandment and a confirmation of that first one. Again, the commandment and the law of Christ proclaim the full goodness of grace and the saving presence. And therefore the Lord says: “Behold, I who spoke in the prophets am here.”
Deut 8:11 (quotation, medium confidence) · Isa 52:6 (quotation, high confidence)
Notes and citation
Summary: The law recalls the first commandment, and both point to Christ.
- Cf. Deut 8:11, 19 (freely); Isa 52:6.
Notes on the original text
- Digital text corrected (split word): N e oblitus → Ne oblitus.
Cite (SBL): Philastrius, Haer. 136.3 (CSEL 38:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/136-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/136-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
136.4CSEL 38:106–107
Maiores sunt itaque qui sub mandato fuerunt antiqui, cuius non obliti gratiam Christi saluatoris suis posteris et eius mysterium nuntiarunt; cuius et obliuione existente in Iudaeis ammonitio rursum litterae subsecuta est, ut in littera etiam Christi spiritalis scientia et carnalis praesentia inluminans saeculum speraretur.
So greater are the ancients who were under the commandment, who, not forgetting it, announced to their descendants the grace of Christ the Saviour and his mystery; and when forgetfulness of it arose among the Jews, the admonition of the letter followed again, so that in the letter too the spiritual knowledge of Christ and his bodily presence, illuminating the world, might be hoped for.
Notes and citation
Summary: The ancients kept the commandment; the written law followed its forgetting.
Notes on the original text
- Digital text corrected (OCR slip): eat. ut → est, ut.
Cite (SBL): Philastrius, Haer. 136.4 (CSEL 38:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/136-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/136-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
136.5CSEL 38:107
Ideoque lex Moysi aliud in sono uocis, aliud in abscondito; salutare Christi mysterium continens nuntiabat. Ergo neque mandatum sine lege, nec lex sine mandato, nec gratia Christi sine lege et mandato accipi aut credi debet ab aliquo.
And therefore the law of Moses announced one thing in the sound of the voice and another in hidden form, containing the saving mystery of Christ. So neither the commandment without the law, nor the law without the commandment, nor the grace of Christ without the law and the commandment ought to be received or believed by anyone.
Notes and citation
Summary: Commandment, law and grace belong together.
Notes on the original text
- Digital text corrected (OCR slip): Etgo → Ergo.
Cite (SBL): Philastrius, Haer. 136.5 (CSEL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/136-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/136-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 137
137.1CSEL 38:107
Sunt quidam heretici, qui, cum legunt scripturam dicente domino: Faciamus hominem ad imaginem et similitudinem nostram, non in paruam descendunt amentiam, ignorantes primum quid imago, quidue similitudo sit dei, cumque nesciunt quid sit imago dei natura proprietatis, et quid positionis sit gratia, non paruam sibi praesumunt superbiam dignitatis.
There are some heretics who, when they read Scripture where the Lord says, “Let us make man in our image and likeness,” fall into no small madness, not knowing first what the image and what the likeness of God is; and since they do not know what the image of God is by nature of property and what is by grace of position, they presume for themselves no small pride of rank.
Gen 1:26 (quotation, high confidence)
Notes and citation
Summary: Some misunderstand the image and likeness of God.
- Gen 1:26.
Notes on the original text
- Digital text corrected (split word): simili u din em → similitudinem.
Topics: Heresy, The image of God
Cite (SBL): Philastrius, Haer. 137.1 (CSEL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.2CSEL 38:107
Imago enim dei id est anima omnis hominis, facta ex nihilo: similitudo autem in fide uita nisi cognita fuerit a deo, appellari non potest dei imago similis. Cumque se esse plus aestimat aliquis, praesumptionis crimen incurrit potius quam meritum dignitatis sibi adquirit.
For the image of God is the soul of every man, made out of nothing; but the likeness, unless it is recognized by God in faith and life, cannot be called a likeness of God's image. And when someone thinks himself to be more, he incurs the crime of presumption rather than acquiring for himself the merit of rank.
Notes and citation
Summary: Every soul is God's image; likeness comes by faith and life.
Topics: The image of God
Cite (SBL): Philastrius, Haer. 137.2 (CSEL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.3CSEL 38:107
Nam cum haec peccans inuenitur anima et iudicio obnoxia detinenda cognoscitur, quomodo esse potest haec dei naturalis imago, quae diuersis peccatis dinoscitur inseruire?
For since this soul is found sinning and is known to be held liable to judgment, how can it be the natural image of God, which is known to serve various sins?
Notes and citation
Summary: The sinful soul cannot be God's natural image.
Notes on the original text
- Digital text corrected (split word): cogno. scitur → cognoscitur.
Topics: The image of God
Cite (SBL): Philastrius, Haer. 137.3 (CSEL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.4CSEL 38:107
cum alia nulla esse potest naturalis imago dei diuina et patris propria, non angeli aut hominis, nisi Christi dei dei filii, qui natura proprietatis indiscreta paternae substantiae ac sempiternae imago sit, genita proprie, non positione seruitutis creata ex nihilo, ut homo et angelus.
since there can be no other natural image of God, divine and proper to the Father, not of angel or man, except Christ God the Son of God, who by nature of property is the undivided image of the Father's everlasting substance, properly begotten, not created out of nothing in the position of servitude, like man and angel.
Col 1:15 (allusion, medium confidence)
Notes and citation
Summary: Only Christ is God's natural image.
Topics: Christology, The image of God
Cite (SBL): Philastrius, Haer. 137.4 (CSEL 38:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.5CSEL 38:107–108
Ideoque imaginem dei animam omnium paganorum, Iudaeorum, hereticorum, et omnium (hominum> dici posse declarauit in communi generatione atque unius qualitatis naturae scriptura substantiam nuntiauit: similitudinem autem non omnium, sed sanctorum et Christianorum esse tantummodo declarauit.
And therefore Scripture declared that the soul of all pagans, Jews, heretics and all <men> can be called the image of God in common generation, and announced the substance of one quality of nature; but declared that the likeness is not of all, but only of the saints and Christians.
Notes and citation
Summary: All souls are God's image, but only saints have the likeness.
- The angle brackets around hominum are the editor's supplement.
Topics: The image of God
Cite (SBL): Philastrius, Haer. 137.5 (CSEL 38:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.6CSEL 38:108
Qui in fide, uita et bono opere permanentes angelorum caelestia merita in futurum consequi promittuntur, ut patriarchae, prophetae, sacerdotes, iudices, apostoli atque euangelistae et martyres, qui trinitati credentes et in uita praeclara permanentes angelorum gloriae copulari a domino nuntiantur.
They, remaining in faith, life and good work, are promised that they will attain the heavenly merits of the angels in the future, like the patriarchs, prophets, priests, judges, apostles and evangelists and martyrs, who, believing in the Trinity and remaining in a glorious life, are announced to be joined by the Lord to the glory of the angels.
Notes and citation
Summary: The faithful will share the angels' glory.
Notes on the original text
- Digital text corrected (OCR slip): iide → fide.
Topics: Eschatology
Cite (SBL): Philastrius, Haer. 137.6 (CSEL 38:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.7CSEL 38:108
Similitudo enim ex doctrina legis, fide, uita, et studio, et opere cognoscitur uera, ut, a quo deo facta est, legi eius diuinae consentiens, praecepta statuta complendo, regni caelestis consortium speret ab eo se posse adipisci, dicente apostolo:
For the likeness is known to be true from the teaching of the law, from faith, life, zeal and work, so that, agreeing with the divine law of the God by whom it was made, and fulfilling the precepts laid down, it may hope to attain from him fellowship in the heavenly kingdom, as the apostle says:
Notes and citation
Summary: Likeness to God is shown in obedience.
Notes on the original text
- Digital text corrected (split word): con sortium → consortium.
Cite (SBL): Philastrius, Haer. 137.7 (CSEL 38:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-7
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.8CSEL 38:108
Nostra autem conuersatio in caelis est: et dominus iterum: Gaudete, quia nomina uestra in caelo scripta sunt. Et quod in die iudicii eos sicut angelos demonstrabat futuros, dominus dicit <idem iterum) de regno caelesti: Venite, percipite regnum quod uobis paratum est ab origine mundi.
“But our citizenship is in heaven”; and again the Lord: “Rejoice, because your names are written in heaven.” And that he showed that on the day of judgment they would be like angels, the Lord <again> says of the heavenly kingdom: “Come, receive the kingdom that has been prepared for you from the foundation of the world.”
Phil 3:20 (quotation, high confidence) · Luke 10:20 (quotation, high confidence) · Matt 25:34 (quotation, high confidence)
Notes and citation
Summary: Paul and Christ promise heaven to the faithful.
- Phil 3:20; Luke 10:20; Matt 25:34. The editor's angle brackets mark a supplement.
Notes on the original text
- Digital text corrected (OCR slip; split word; split words; stray letters): nomina in a uestra → nomina uestra; V en i te → Venite; quod quod bis → quod uobis; a b origin e → ab origine.
Topics: Eschatology
Cite (SBL): Philastrius, Haer. 137.8 (CSEL 38:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-8
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
137.9CSEL 38:108
Similitudo itaque ex fide sanctae trinitatis et uita bona et opere sequenti inesse ostenditur, ut exeuntes percipiant promissum consortium angelicae dignitatis, ut ait Iohannes: Tunc similes ei erimus; et dominus: Similes estote patris uestri.
So the likeness is shown to be present from faith in the holy Trinity, a good life and following works, so that on departing they may receive the promised fellowship in angelic rank, as John says: “Then we shall be like him”; and the Lord: “Be like your Father.”
1 John 3:2 (quotation, high confidence) · Matt 5:48 (quotation, medium confidence)
Notes and citation
Summary: Likeness to God comes from faith and good life.
- 1 John 3:2; Matt 5:48 (freely).
Notes on the original text
- Digital text corrected (OCR slip (l for I); stray letter): ISimilitudo → Similitudo; lohannes → Iohannes.
Topics: Trinity
Cite (SBL): Philastrius, Haer. 137.9 (CSEL 38:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/137-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/137-9
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 138
138.1CSEL 38:108
Sunt quidam dicentes heretici: Cur non deus uno modo semper locutus est, sed diuersis modis et linguis humano generi praedicauit? cum secundum capacitatem hominum uidentium atque capientium uidere atque audire ita sit locutus et uisus hominibus.
There are some heretics who say: Why did God not always speak in one way, but preached to the human race in various ways and tongues? Whereas he spoke so and was seen by men according to the capacity of the men who saw and grasped, to see and hear.
Heb 1:1 (allusion, medium confidence)
Notes and citation
Summary: Some ask why God spoke in many ways.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 138.1 (CSEL 38:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/138-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/138-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
138.2CSEL 38:108–109
Proiecto itaque de paradiso homine mortemque induto non iam ita apparebat sicut et antea, sed loquebatur de caelo uoce ipsius audita atque ea custodita; processu autem temporis et apparere dignabatur, ut Abrahae beatissimo patriarchae et aliis per ordinem. Sub Mosi autem diuersis rebus apparens et quod erat timoris atque erroris in monte Sina demonstrabat,
When man had been cast out of paradise and clothed with death, he no longer appeared as before, but spoke from heaven, his voice being heard and kept; but in the course of time he deigned also to appear, as to the most blessed patriarch Abraham and to others in order. Under Moses, appearing in various things, he showed what belonged to fear and error on Mount Sinai,
Gen 18:1 (allusion, medium confidence) · Exod 19:16–19 (allusion, medium confidence)
Notes and citation
Summary: God spoke and appeared in different ways over time.
Cite (SBL): Philastrius, Haer. 138.2 (CSEL 38:108–109; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/138-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/138-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
138.3CSEL 38:109
posteaque in figura angeli et in forma hominis, incorporationis suae futurae indiciis praecurrentibus, generalem clementiam nuntiabat uisioneque iam per somnia iustis se dominus ostendebat, ut scriptum est. Postea uero in incorporationem apparens testabatur Iudaeis adnuntians quae ante dixerat per prophetas.
and afterwards, in the figure of an angel and in the form of a man, with signs of his future incarnation running before, he announced his general clemency, and the Lord now showed himself to the just in visions through dreams, as it is written. But afterwards, appearing in the incarnation, he bore witness to the Jews, announcing what he had said before through the prophets.
Notes and citation
Summary: God appeared as angel and man before becoming incarnate.
Notes on the original text
- Digital text corrected (stray mark): Postea. uero → Postea uero.
Topics: Christology
Cite (SBL): Philastrius, Haer. 138.3 (CSEL 38:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/138-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/138-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
138.4CSEL 38:109
Quia ergo diuersa erat capacitas uisendi dominum, ut bonus medicus, sicut infirmitas exigebat, et diuersa remedia hominum infirmitatibus conferebat, ideoque languenti saeculo in fine plus contulit medicinae, ut et illorum primorum uirtus praepotens monstraretur, et nostri generis periculosa infirmitas nosceretur, dicente domino: Non egent sani medico, sed qui infirmi sunt.
Since, then, the capacity for seeing the Lord was different, like a good physician he conferred various remedies on men's infirmities as the infirmity required; and therefore he gave more medicine to the ailing world at the end, so that both the surpassing strength of those first ones might be shown and the dangerous infirmity of our race might be known, as the Lord says: “Those who are well do not need a physician, but those who are sick.”
Matt 9:12 (quotation, high confidence)
Notes and citation
Summary: God, as physician, gave each age the remedy it needed.
- Matt 9:12.
Cite (SBL): Philastrius, Haer. 138.4 (CSEL 38:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/138-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/138-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
138.5CSEL 38:109
Maiores sunt itaque priores illi, qui audientes credebant, ut Seth, Enoch, Noe et ceteri, quam nos, qui et audientes atque legentes misericordiam Christi domini et bonitatem eius contemnimus copiosam.
So greater are those earlier ones who believed on hearing, like Seth, Enoch, Noah and the rest, than we who, both hearing and reading, despise the abundant mercy and goodness of Christ the Lord.
Notes and citation
Summary: The ancients who believed on hearing were greater than we.
Notes on the original text
- Digital text corrected (OCR slip): N9ё → Noe.
Cite (SBL): Philastrius, Haer. 138.5 (CSEL 38:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/138-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/138-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
138.6CSEL 38:109–110
Nam et Iudaeorum causa et aliis locutus est linguis, ut compleatur quod: In linguis aliis et labiis loquar huic populo, et nec ita erunt credituri, dicit dominus. Nam per Esaiam dicit: Verbum meum mittam in Achaiam.
For because of the Jews too he spoke in other tongues, so that it might be fulfilled: “In other tongues and lips I will speak to this people, and even so they will not believe, says the Lord.” For through Isaiah he says: “I will send my word into Achaia.”
Isa 28:11–12 (quotation, high confidence) · 1 Cor 14:21 (quotation, high confidence) · Isa 66:19 (allusion, low confidence)
Notes and citation
Summary: God spoke in other tongues, as the prophets foretold.
- Isa 28:11–12 (1 Cor 14:21). The second quotation is unidentified (cf. Isa 66:19 Greek, “to Greece”).
Cite (SBL): Philastrius, Haer. 138.6 (CSEL 38:109–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/138-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/138-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 139
139.1CSEL 38:110
Alia est heresis quae cum legit quattuor animalia in prophetis, non paruum errorem persentit, aestimans quod animalia diuersa forma; praedita deum conlaudauerint, ignorantes quod inrationabilia, id est non rationis capacia, deo laudem ut homines referre non possunt.
Another heresy, when it reads of the four living creatures in the prophets, falls into no small error, thinking that creatures endowed with different forms praised God, not knowing that irrational creatures, that is, those not capable of reason, cannot give praise to God like men.
Ezek 1:10 (allusion, high confidence) · Rev 4:7–8 (allusion, high confidence)
Notes and citation
Summary: Some think the four creatures are literal animals praising God.
Notes on the original text
- Digital text corrected (punctuation slip): persentit. aestimans → persentit, aestimans.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 139.1 (CSEL 38:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/139-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/139-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
139.2CSEL 38:110
Neque enim deus laudem pecudum quaerit, quia non pecudes ad imaginem dei facti, sed homines rationabiles a deo sunt creati et ad hoc positi. Sed quia uisio est et prophetarum diuino spiritu praedicata, hic sanctorum populorum quattuor diuersae uirtutes diuersaque certamina nuntiabantur aduentura saeculo in diuersis doctrinis ac uirtutibus, in diuersitate sublimitate eminentiae;
For God does not seek the praise of cattle, because cattle were not made in the image of God, but rational men were created by God and placed for this. But because it is a vision of the prophets, proclaimed by the divine Spirit, here four different virtues and different contests of holy peoples were announced as coming to the world, in different teachings and virtues, in diversity and sublimity of eminence;
Notes and citation
Summary: The four creatures signify four kinds of holy people.
Cite (SBL): Philastrius, Haer. 139.2 (CSEL 38:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/139-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/139-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
139.3CSEL 38:110
quod leonis, uituli, hominis et aquilae, quorum diuersae doctrinae ac merita fulgentia praecurrebant, primum in patriarchis regalis auctoritas, in prophetis deinde scientiae caelestis fecunditas, in sacerdotibus labor fortis pertinax concertatio cerneretur:
that of the lion, the calf, the man and the eagle, whose different teachings and shining merits ran before: first in the patriarchs royal authority, then in the prophets the fruitfulness of heavenly knowledge, in the priests strong labour and persistent contest might be seen:
Notes and citation
Summary: The lion, calf and man signify patriarchs, prophets and priests.
Notes on the original text
- Digital text corrected (stray letter): aquilae w quorum → aquilae, quorum.
Cite (SBL): Philastrius, Haer. 139.3 (CSEL 38:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/139-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/139-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
139.4CSEL 38:110
in apostolis uolatus sublimis in caelum et eminens dignitas monstraretur, ut, quae formarum ante diuersitas nuntiabat, diuersarum quippe uirtutum caelestia merita in Christi praesentia manifestarentur in saeculo, ab eo quippe concessa domino saluatore.
in the apostles a sublime flight into heaven and eminent rank might be shown, so that what the diversity of forms announced before, namely the heavenly merits of different virtues, might be made manifest in the world in the presence of Christ, granted indeed by him, the Lord the Saviour.
Notes and citation
Summary: The eagle signifies the apostles.
Notes on the original text
- Digital text corrected (joined words): caelumet → caelum et.
Cite (SBL): Philastrius, Haer. 139.4 (CSEL 38:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/139-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/139-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
139.5CSEL 38:110–111
Nam in leone regnum fortitudinis, in uitulo labor exsuperans, in homine passio indesinens, in aquila uolatus sublimis agnoscitur, certantium scilicet atque militantium, apostolo dicente: Nostra conuersatio in caelis est; et: Rapiemur in caelum et erimus semper cum Christo, inquit. Et dominus dignatus est dicere: Pater, ubi ego sum, uolo ut et isti sint mecum.
For in the lion is recognized the kingdom of strength, in the calf surpassing labour, in the man unceasing passion, in the eagle sublime flight, namely of those who strive and serve as soldiers, as the apostle says: “Our citizenship is in heaven”; and: “We shall be caught up into heaven and shall be always with Christ,” he says. And the Lord deigned to say: “Father, where I am, I will that these too be with me.”
Phil 3:20 (quotation, high confidence) · 1 Thess 4:17 (quotation, medium confidence) · John 17:24 (quotation, high confidence)
Notes and citation
Summary: The four figures signify the virtues of the saints.
- Phil 3:20; 1 Thess 4:17 (freely); John 17:24.
Notes on the original text
- Digital text corrected (repeated syllable; repeated syllables): con u e conuersatio → conuersatio; erimus us semper → erimus semper.
Cite (SBL): Philastrius, Haer. 139.5 (CSEL 38:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/139-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/139-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 140
140.1CSEL 38:111
Sunt quidam dubitantes heretici de die Epifaniorum domini saluatoris, qui celebratur octauo Idus Ianuarias, dicentes solum natalem debere eos celebrare domini VIII Kalendas Ianuarias, non tamen diem Epifaniorum, ignorantes quod sub lege et secundum ** saluator carnaliter omnia in se et de se consummabat, ut et nasceretur VIII Kal. Ian. et appareret, ut apparuit magis post duodecim dies... in templo, non ergo umbra quod uerum erat appareret, et sic a magis adoraretur.
There are some doubting heretics about the day of the Epiphany of the Lord the Saviour, which is celebrated on the eighth day before the Ides of January, saying that they should celebrate only the Lord's birthday on the eighth day before the Kalends of January, but not the day of Epiphany; not knowing that under the law and according to … the Saviour fulfilled all things in himself and from himself in the flesh, so that he was both born on the eighth day before the Kalends of January and appeared, as he appeared to the magi twelve days later … in the temple, so that not a shadow but what was true might appear, and so he might be adored by the magi.
Textual problem in this passage: see the notes.
Matt 2:11 (allusion, high confidence)
Notes and citation
Summary: Some refuse to keep Epiphany as well as Christmas.
- 8th before the Ides of January = 6 January; 8th before the Kalends of January = 25 December. The asterisks and dots mark gaps in the text (“…”).
Notes on the original text
- Digital text corrected (OCR slip): VITI → VIII.
Topics: Heresy, Easter and the church year
Cite (SBL): Philastrius, Haer. 140.1 (CSEL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/140-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/140-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
140.2CSEL 38:111
Per ordinem quippe pro nostra salute et annui dies festiuitatis maioris isti statuti sunt quattuor: primum in quo natus est; deinde in quo apparuit, id est XII dies post; (post> in quo passus est in pascha; in fine uero in quo ascendit in caelum, circa pentecosten, uincentis est quippe consummatio.
For in order, for our salvation, these four annual days of the greater feasts have been established: first that on which he was born; then that on which he appeared, that is, twelve days after; <afterwards> that on which he suffered, at Pascha; and finally that on which he ascended into heaven, around Pentecost, which is indeed the consummation of the conqueror.
Notes and citation
Summary: The four great feasts are Christmas, Epiphany, Pascha and the Ascension.
- The angle brackets around post are the editor's supplement.
Notes on the original text
- Digital text corrected (OCR slip): ea.elum → caelum.
Topics: Easter and the church year
Cite (SBL): Philastrius, Haer. 140.2 (CSEL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/140-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/140-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
140.3CSEL 38:111
Qui ergo unum ignorat praetermittit, potest et de aliis diebus dubitare, non habens plenitudinem ueritatis, quod secundum tempora quattuor cuiusque anni ita nobis diuersa gaudia a Christo domino pullularunt, id est in quo natus est, post in quo apparuit, tertio in quo passus est et resurrexit at uisus est, quarto in quo ascendit in caelum,
So he who ignores one and passes it over can also doubt about the other days, not having the fullness of truth, that according to the four seasons of each year various joys have thus sprung up for us from Christ the Lord, that is, the day on which he was born, then that on which he appeared, third that on which he suffered and rose and was seen, fourth that on which he ascended into heaven,
Notes and citation
Summary: Whoever rejects one feast may doubt the others.
Notes on the original text
- Digital text corrected (stray marks): caelum ||, → caelum,.
Topics: Heresy, Easter and the church year
Cite (SBL): Philastrius, Haer. 140.3 (CSEL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/140-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/140-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
140.4CSEL 38:111
ut haec per annum sine intermissione celebremus generaliter exultantes, atque haec integra inuiolataque custodientes detineamus. Quidam autem diem Epifaniorum baptismi, alii transformationis in monte quae facta est esse opinantur.
so that we may celebrate these throughout the year without interruption, rejoicing all together, and may keep and hold them whole and inviolate. Some, however, think that the day of Epiphany is that of the baptism, others that of the transfiguration on the mountain.
Matt 3:16–17 (allusion, medium confidence) · Matt 17:1–2 (allusion, medium confidence)
Notes and citation
Summary: Some link Epiphany to the baptism or the transfiguration.
Cite (SBL): Philastrius, Haer. 140.4 (CSEL 38:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/140-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/140-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 141
141.1CSEL 38:111–112
Sunt alii heretici qui legis praecepta per Mosen quae dicta sunt in Leuitico Iudaeis carnaliter nostroque in tempore spiritaliter reuelata sunt, haec ignorantes summam rerum festiuitatis numerumque eorum caelestis utilitatis praetereunt, nescientes quid celebrant, putantes quod de sabbatis solum et pascha et azimis Moses praeceperit, et non de octo festiuitatibus quas ecclesia catholica cognoscit et detinet.
There are other heretics who, not knowing the precepts of the law that were spoken through Moses in Leviticus to the Jews carnally and have been revealed in our time spiritually, pass over the sum of the festival and the number of them, of heavenly benefit, not knowing what they celebrate, thinking that Moses gave precepts only about sabbaths, Pascha and unleavened bread, and not about the eight festivals which the catholic church knows and keeps.
Lev 23:1–44 (allusion, high confidence)
Notes and citation
Summary: Some ignore the eight festivals of Leviticus.
Notes on the original text
- Digital text corrected (stray mark): carnaliter. nostroque → carnaliter nostroque.
Topics: Heresy
Cite (SBL): Philastrius, Haer. 141.1 (CSEL 38:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/141-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/141-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
141.2CSEL 38:112
Dicit enim ita Moses beatus Iudaeorum populo primum de neomenia et sabbatis, secundo de pascha, tertio de azimis, quarto de manipulis, quinto de tubicinatione, quae Grece salpinga dicuntur, quae celebrant Iudaei per annum sollemniter; sexto autem ieiunium, septimo tabernaculorum constructio, octauaque est plenitudinis fructuum pomorumque uindemiae Octobris mensis omnium postrema conlatio et consummatio.
For blessed Moses speaks thus to the people of the Jews: first of the new moon and sabbaths, second of Pascha, third of unleavened bread, fourth of the sheaves, fifth of the trumpet-blowing, which in Greek are called salpinx, which the Jews celebrate solemnly through the year; sixth the fast, seventh the building of tabernacles, and the eighth is the last offering and completion of all, of the fullness of fruits and the vintage of the apples, in the month of October.
Lev 23:1–44 (allusion, high confidence) · Num 28:11 (allusion, medium confidence)
Notes and citation
Summary: Moses gives eight festivals.
Cite (SBL): Philastrius, Haer. 141.2 (CSEL 38:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/141-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/141-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
141.3CSEL 38:112
Quae et secundum menses octo diuersitas iuxta litteram celebratur a Iudaeis et secundum spiritalem scientiam: <nam> incipientibus mense Martio in octauum mensem, id est Octobrem, consummata omnia per ordinem a Christo domino conferuntur, quae sunt plena salutis aeternae pignora in fide atque opere Christianitatis consummanda atque conprobanda.
This variety, according to eight months, is celebrated by the Jews according to the letter and also according to spiritual knowledge: <for>, beginning in the month of March up to the eighth month, that is, October, all things completed in order are conferred by Christ the Lord, which are the full pledges of eternal salvation, to be completed and proved in the faith and works of Christianity.
Notes and citation
Summary: The festivals from March to October signify Christ's gifts.
- The angle brackets around nam are the editor's supplement.
Notes on the original text
- Digital text corrected (stray mark): diuersitas. iuxta → diuersitas iuxta.
Cite (SBL): Philastrius, Haer. 141.3 (CSEL 38:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/141-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/141-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
141.4CSEL 38:112–113
Nam etsi tunc temporis iubebantur Iudaei deo offerre horum mensuum diuersa munera, ut recedentes ab idolis deo esse cognoscerent offerenda haec omnia, adtamen illa oblationis spiritalis habebant indicia, quia octaua perfectionem uirtutum, id est diei dominicae plenam fructuum gratiam, in fide resurrectionis domini inmortale praemium pignusque dignitatis subeundae erant angelicae adepturi homines, non terrestris iam oblationis offerentes munera, id est uitae carnalis sacrificia, sed caelestis gloriae participationem quippe sperantes a Christo domino consequi saluatore.
For although at that time the Jews were commanded to offer God various gifts of these months, so that, departing from idols, they might know that all these were to be offered to God, yet they had signs of a spiritual offering, because men were to attain the eighth, the perfection of virtues, that is, the full grace of the fruits of the Lord's day, in faith in the Lord's resurrection, the immortal reward and pledge of the angelic rank to be undertaken, offering no longer the gifts of an earthly offering, that is, the sacrifices of carnal life, but hoping to obtain from Christ the Lord the Saviour a share in heavenly glory.
Notes and citation
Summary: The eighth festival signifies the Lord's day and resurrection.
Notes on the original text
- Digital text corrected (OCR slip; stray mark): participitationem → participationem; saluatore.. → saluatore..
Topics: Eschatology, The Lord's day and the Sabbath
Cite (SBL): Philastrius, Haer. 141.4 (CSEL 38:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/141-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/141-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
141.5CSEL 38:113
Octiens enim offerentes dona annua et octauae diei quippe dominicae plenitudinem cognoscentes diuinique spiritus accincti fortitudine id est summa rerum perfectione praediti deque hoc exeuntes saeculo, resurrectionis illic promissam gloriam se posse consequi caelestisque dignitatis consortio copulari non desperarunt, quod dominus dignatus est dicere: Tunc eritis sicut angeli iustis omnibus et perfectis hoc praedicans, quod et Dauid dixit pro octaua adnuntians.
For offering annual gifts eight times, and recognizing the fullness of the eighth day, namely the Lord's day, girded with the strength of the divine Spirit, that is, endowed with the highest perfection, and departing from this world, they did not despair of being able to obtain there the promised glory of the resurrection and of being joined to the fellowship of heavenly rank, as the Lord deigned to say: “Then you will be like angels,” preaching this to all the just and perfect; which David too said, announcing it in the psalm “for the eighth”.
Matt 22:30 (quotation, medium confidence) · Ps 6:1 (allusion, low confidence) · Ps 12:1 (11:1 LXX) (allusion, low confidence)
Notes and citation
Summary: The eighth day points to the resurrection glory.
- Matt 22:30 (cf. Luke 20:36); the titles “for the eighth” in Ps 6 and 12 (Greek and Latin).
Notes on the original text
- Digital text corrected (split word; split word and stray marks): angel n gel i → angeli; pro o c tau a adnuntians.1I → pro octaua adnuntians..
Topics: Eschatology, The Lord's day and the Sabbath
Cite (SBL): Philastrius, Haer. 141.5 (CSEL 38:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/141-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/141-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 142
142.1CSEL 38:113
Sunt heretici qui sicuti Iudaei LXX duorum sanctorum sapientissimorumque uirorum interpretationem respuentes Aquilae cuiusdam hominis unius Pontici, qui post annos multos interpretatus est, editionem suscipiunt. Qui cum quaedam praetermisisse necessitate urguente tunc temporis cogerentur, dissonantia putantur dictasse, et ueluti plus a quibusdam, Iudaeis maxime, intellegisse laudantur, cum de patre et filio non sicut illi priores de lege dictauerint.
There are heretics who, like the Jews, rejecting the translation of the seventy-two holy and most wise men, accept the edition of one Aquila, a man of Pontus, who translated many years later. Since [the Seventy] were compelled by necessity at that time to pass over certain things, they are thought to have dictated discordant things, and [Aquila] is praised by some, chiefly the Jews, as having understood more, although he did not dictate about the Father and the Son as those earlier ones did from the law.
Notes and citation
Summary: Some prefer Aquila's version to the Septuagint.
- The subjects of the second sentence are unclear; translated by sense.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 142.1 (CSEL 38:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.2CSEL 38:113–114
Septuaginta enim duo dixerunt: Aduersus dominum, et aduersus Christum eius; Aquila autem: Aduersus dominum, et aduersum unctum eius. Et iterum: Ecce uirgo in utero, concipiet, et pariet filium, Septuaginta duo dixerunt, et nomen eius (Deus nobiscum). Aquila autem dixit: Ecce iuuencula concipiet, et pariet filium, et nomen eius (Potens cum hominibus.
For the Seventy-two said: “Against the Lord and against his Christ”; but Aquila: “Against the Lord and against his anointed one.” And again: “Behold, a virgin in the womb will conceive and bear a son,” the Seventy-two said, “and his name (God with us).” But Aquila said: “Behold, a young woman will conceive and bear a son, and his name (Strong with men).”
Ps 2:2 (quotation, high confidence) · Isa 7:14 (quotation, high confidence)
Notes and citation
Summary: Aquila's version differs at Ps 2:2 and Isa 7:14.
- Ps 2:2; Isa 7:14 (with Isa 8:8). Philastrius's account of Aquila's renderings is translated as given.
Notes on the original text
- Digital text corrected (split word and repeated syllable): nomen eius us (Po tens → nomen eius (Potens.
Topics: Scripture and canon, Christology
Cite (SBL): Philastrius, Haer. 142.2 (CSEL 38:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.3CSEL 38:114
Quae quidem si pio sensu lectionis accepta fuerint, quod fortis et potens nemo nisi Christus deus sit dei filius, recte intellegit: si autem de eo dubitat, abicienda et spernenda est talis editio. Unde Iudaei non Septuaginta duorum interpretationes habent, qui de patre et filio et sancto spiritu bene sentientes unam substantiam diuinitatem maiestatemque nuntiarunt, sed illius Aquilae, quia non ita recte sensit de filio dei, sed quasi de propheta nuntiauerit.
If these are taken with a pious sense of reading, that none is strong and mighty but Christ God, the Son of God, one understands rightly; but if one doubts about him, such an edition is to be rejected and spurned. Hence the Jews do not have the translation of the Seventy-two, who, thinking rightly about the Father, the Son and the Holy Spirit, announced one substance, divinity and majesty, but that of Aquila, because he did not think rightly about the Son of God, but announced him as a prophet.
Notes and citation
Summary: The Jews use Aquila because he made Christ a mere prophet.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 142.3 (CSEL 38:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-3
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.4CSEL 38:114
Unde interpretationes eius in medio librorum numquam ponuntur, sed dextra laeuaque adsignantur, et ut contraria et non plena ueritatis ita leguntur a plurimis. Septuaginta uero duorum decreta atque consulta, ea legens ecclesia catholica semper habet et detinet incunctanter. illius autem quasi superflua ita aestimat esse et iudicat.
Hence his translations are never placed in the middle of books, but are assigned to the right and left, as contrary, and are so read by very many as contrary and not full of truth. But the catholic church, reading the decrees and counsels of the Seventy-two, always has and holds them without hesitation, while it considers and judges his as superfluous.
Notes and citation
Summary: The church holds to the Septuagint and treats Aquila as secondary.
- Probably a reference to multi-column editions (such as Origen's Hexapla).
Notes on the original text
- Digital text corrected (repeated words; split word): adsignantur, et ut contraria adsignantur, et ut contraria et → adsignantur, et ut contraria et; eccle sia → ecclesia.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 142.4 (CSEL 38:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-4
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.5CSEL 38:114
Haec etenim, id est LXX duorum interpretatio, sub Tolomeo rege Aegyptiorum post Alexandrum Macedonem est edita omnibus, populoque Iudaico in Hierusalem mandata est, cum habitarent non multi (ibi) Iudaei, uelut in subiectione iam positi regis Aegyptii, rogatique ab ipso (sunt> Tolomeo, ut interpretes mitterentur Alexan.
For this, that is, the translation of the Seventy-two, was published for all under Ptolemy, king of the Egyptians, after Alexander of Macedon; and it was commissioned from the Jewish people in Jerusalem, when not many Jews lived <there>, being as it were placed already in subjection to the Egyptian king; and they <were> asked by Ptolemy himself that translators be sent to Alexandria.
Notes and citation
Summary: Ptolemy asked for translators to be sent to Alexandria.
- The angle brackets are the editor's supplements; the word Alexandriam is split between 142.5 and 142.6.
Extrabiblical texts: Let. Aris. (Letter of Aristeas; allusion)
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 142.5 (CSEL 38:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-5
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.6CSEL 38:114
driam. Qui cum uenissent Septuaginta duo sapientes ac prudentes uiri interpretes, secundum iussu regis Hebream linguam Greco sermone interpretati Grecis litteris ediderunt, sicuti et factum est.
When the seventy-two wise and prudent men came as translators, according to the king's order they translated the Hebrew language into the Greek tongue and published it in Greek letters, as was done.
Notes and citation
Summary: The seventy-two translated the Hebrew into Greek.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 142.6 (CSEL 38:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-6
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.7CSEL 38:114–115
Cumque suscepisset eos Tolomeus rex Aegypti, temptare uolens si esset horum diuina scriptura quam legebant Iudaei, separatim quemque iussit includi in cubiculum nullumque uidere alium nisi solum exceptorem qui interpretem exciperet dictitantem;
And when Ptolemy, king of Egypt, had received them, wishing to test whether the Scripture which the Jews read was divine, he ordered each to be shut up separately in a room and to see no one but only the scribe who would take down the translator's dictation;
Notes and citation
Summary: Ptolemy had each translator work alone.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 142.7 (CSEL 38:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-7
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.8CSEL 38:115
omniumque accipiens postea interpretationem cottidie, cum consentientem in unum inueniret editionem omnium, iussit conscribi atque poni in templum, ut uenientibus de Achaia, de Grecia atque aliis prouinciis filosofis, poetis et historiographis cupientibus legendi copia non negaretur.
and afterwards receiving the translation of all daily, when he found the edition of all agreeing as one, he ordered it to be written out and placed in the temple, so that those who came from Achaia, from Greece and other provinces, philosophers, poets and historians, desiring to read it, should not be denied the opportunity.
Notes and citation
Summary: The separate translations agreed, and the version was placed in the temple.
Notes on the original text
- Digital text corrected (stray mark): Achaia,. → Achaia,.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 142.8 (CSEL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-8
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
142.9CSEL 38:115
Unde et maxime argumenta sumentes filosophi, poetae, oratores atque historiographi, sicuti uoluerunt, ad suae paganitatis mendacia transtulerunt, aliisque nominibus rudes puerorum animas edocentes legem dei diuinam irritam saeculo facere properarunt, impietatisque semina in sono uerborum, in periculosis sententiis confirmarunt; quorum causa dicebat et dominus fures atque latrones eos fuisse, in omnibus atque ab omnibus cognoscendos.
Hence philosophers, poets, orators and historians, taking their themes chiefly from it, transferred them as they wished to the lies of their paganism, and, teaching the untrained souls of children with other names, hastened to make the divine law of God void for the world, and confirmed the seeds of impiety in the sound of words and in dangerous opinions; because of them the Lord too said that they were thieves and robbers, to be recognized in all things and by all.
John 10:8 (allusion, high confidence)
Notes and citation
Summary: Pagan writers stole from the Septuagint.
- John 10:8.
Cite (SBL): Philastrius, Haer. 142.9 (CSEL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/142-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/142-9
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 143
143.1CSEL 38:115
Est heresis quae iterum post Aquilam Triginta hominum interpretationem accipit, non illorum beatissimorum LXX duorum, qui integre inuiolateque de trinitate sentientes ecclesiae catholicae firmamenta certissima tradiderunt interpretantes scripturas.
There is a heresy which again, after Aquila, accepts the translation of the Thirty men, not that of those most blessed Seventy-two, who, thinking wholly and inviolately about the Trinity, handed down the most certain foundations of the catholic church by translating the Scriptures.
Notes and citation
Summary: Some accept the translation of “the Thirty”.
- “The Thirty” is otherwise unknown; perhaps a confusion with another Greek version.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 143.1 (CSEL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/143-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/143-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
143.2CSEL 38:115
Isti triginta, quia et in multis Aquilam sunt secuti, inde ab ecclesia catholica et istorum non suscipitur interpretatio neque continetur in libris authenticis;
These Thirty, because they followed Aquila in many things too, therefore their translation is not received by the catholic church either, nor is it contained in the authentic books;
Notes and citation
Summary: The church does not receive that translation.
Topics: Scripture and canon
Cite (SBL): Philastrius, Haer. 143.2 (CSEL 38:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/143-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/143-2
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 144
144.1CSEL 38:115–116
Est heresis quae iterum Sex uirorum interpretationem postea editam uult sequi, non illorum priorum sanctorumque Septuaginta duorum, et cum decreta consultaque LXX duorum aliis modis interpretari desiderant, non paruum errorem incurrunt, diuersa itidem sentientes de fide catholica.
There is a heresy which again wishes to follow the translation of the Six men, published later, not that of those earlier and holy Seventy-two; and since they desire to interpret the decrees and counsels of the Seventy-two in other ways, they fall into no small error, likewise thinking differently about the catholic faith.
Notes and citation
Summary: Some follow the translation of “the Six”.
- “The Six” is otherwise unknown; perhaps the “sixth” Greek version of the Hexapla.
Notes on the original text
- Digital text corrected (repeated syllable; stray mark): interpretationem em postea → interpretationem postea; Septuaginta. duorum → Septuaginta duorum; modis! → modis.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 144.1 (CSEL 38:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/144-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/144-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 145
145.1CSEL 38:116
Sunt heretici alii qui Theodotionis et Symmachi itidem interpretationem diuerso modo expositam secuntur, non illam beatissimorum priorum, quam ecclesia catholica colit et praedicat.
There are other heretics who likewise follow the translation of Theodotion and Symmachus, set out in a different way, not that of the most blessed earlier ones, which the catholic church honours and preaches.
Notes and citation
Summary: Some follow Theodotion and Symmachus.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 145.1 (CSEL 38:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/145-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/145-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 146
146.1CSEL 38:116
Est alia heresis quae de dolio inuentos libros post captiuitatem postque incensionem prolatos et non consentientes interpretationi primae sanctorum uirorum uult sequi, cum ecclesia catholica LXX duorum interpretationem legit, colit et praedicat, alia autem superuacua et contraria tantae editioni contemnit et abicit.
There is another heresy which wishes to follow the books found in a jar, brought out after the captivity and after the burning, which do not agree with the first translation of the holy men; whereas the catholic church reads, honours and preaches the translation of the Seventy-two, and despises and rejects others as superfluous and contrary to so great an edition.
Notes and citation
Summary: Some follow versions found in a jar.
- The version “found in a jar” is the fifth or sixth column of the Hexapla, found at Jericho (Eusebius, Hist. eccl. 6.16).
Notes on the original text
- Digital text corrected (repeated syllable): interpretationem em legit → interpretationem legit.
Topics: Heresy, Scripture and canon
Cite (SBL): Philastrius, Haer. 146.1 (CSEL 38:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/philastrius-haereses/146-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philastrius-haereses/146-1
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Translation: Translated by Claude from the Latin of Marx, CSEL 38 (1898), digital text (OCR slips corrected by logged corrections; words in Marx's square brackets translated and marked). No public-domain or FOTC English exists, so each batch was re-read against the Latin.