Against Praxeas; Against Marcion; On Baptism; Apology

And to such a degree has the Holy Ghost made this the rule of His Scripture, that whenever anything is made out of anything, He mentions both the thing that is made and the thing of which it is made. "Let the earth," says He, "bring forth grass, the herb yielding seed, and the fruit-tree yielding fruit after its kind, whose seed is in itself, after its kind. And it was so. And the earth brought forth grass, and herb yielding seed after its kind, and the tree yielding fruit, whose seed was in itself, after its kind."¹ And again: "And God said, Let the waters bring forth abundantly the moving creatures that have life, and fowl that may fly above the earth through the firmament of heaven. And it was so. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind."² Again afterwards: "And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beasts of the earth after their kind."³ If therefore God, when producing other things out of things which had been already made, indicates them by the prophet, and tells us what He has produced from such and such a source⁴ (although we might ourselves suppose them to be derived from some source or other, short of nothing;⁵ since there had already been created certain things, from which they might easily seem to have been made); if the Holy Ghost took upon Himself so great a concern for our instruction, that we might know from what everything was produced,⁶ would He not in like manner have kept us well informed about both the heaven and the earth, by indicating to us what it was that He made them of, if their original consisted of any material substance, so that the more He seemed to have made them of nothing, the less in fact was there as yet made, from which He could appear to have made them? Therefore, just as He shows us the original out of which He drew such things as were derived from a given source, so also with regard to those things of which He does not point out whence He produced them, He confirms (by that silence our assertion) that they were produced out of nothing. "In the beginning," then, "God made the heaven and the earth."⁷ I revere⁸ the fulness of His Scripture, in which He manifests to me both the Creator and the creation. In the gospel, moreover, I discover a Minister and Witness of the Creator, even His Word.⁹ But whether all things were made out of any underlying Matter, I have as yet failed anywhere to find. Where such a statement is written, Hermogenes' shop¹⁰ must tell us. If it is nowhere written, then let it fear the woe which impends on all who add to or take away from the written word.¹¹

But he draws an argument from the following words, where it is written: "And the earth was without form, and void."¹² For he resolves¹³ the word earth into Matter, because that which is made out of it is the earth. And to the word was he gives the same direction, as if it pointed to what had always existed unbegotten and unmade. It was without form, moreover, and void, because he will have Matter to have existed shapeless and confused, and without the finish of a maker's hand.¹⁴ Now these opinions of his I will refute singly; but first I wish to say to him, by way of general answer: We are of opinion that Matter is pointed at in these terms. But yet does the Scripture intimate that, because Matter was in existence before all, anything of like condition¹⁵ was even formed out of it? Nothing of the kind. Matter might have had existence, if it so pleased—or rather if Hermogenes so pleased. It might, I say, have existed, and yet God might not have made anything out of it, either as it was unsuitable to Him to have required the aid of anything, or at least because He is not shown to have made anything out of Matter. Its existence must therefore be without a cause, you will say. Oh, no! certainly¹⁶ not without cause. For even if the world were not made out of it, yet a heresy has been hatched there from; and a specially impudent one too, because it is not Matter which has produced the heresy, but the heresy has rather made Matter itself.

I now return to the several points¹⁷ by means of which he thought that Matter was signified. And first I will inquire about the terms. For we read only of one of them, Earth; the other, namely Matter, we do not meet with. I ask, then, since Matter is not mentioned in Scripture, how the term earth can be applied to it, which marks a substance of another kind? There is all the greater need why mention should also have been made of Matter, if this has acquired the further sense of Earth, in order that I may be sure that Earth is one and the same name as Matter, and so not claim the designation for merely one substance, as the proper name thereof, and by which it is better known; or else be unable (if I should feel the inclination), to apply it to some particular species of Matter, instead, indeed,¹⁸ of making it the common term¹⁹ of all Matter. For when a proper name does not exist for that thing to which a common term is ascribed, the less apparent²⁰ is the object to which it may be ascribed, the more capable will it be of being applied to any other object whatever. Therefore, even supposing that Hermogenes could show us the name²¹ Matter, he is bound to prove to us further, that the same object has the surname²² Earth, in order that he may claim for it both designations alike.

He accordingly maintains that there are two earths set before us in the passage in question: one, which God made in the beginning; the other being the Matter of which God made the world, and concerning which it is said, "And the earth was without form, and void."²³ Of course, if I were to ask, to which of the two earths the name earth is best suited,²⁴ I shall be told that the earth which was made derived the appellation from that of which it was made, on the ground that it is more likely that the offspring should get its name from the original, than the original from the offspring. This being the case, another question presents itself to us, whether it is right and proper that this earth which God made should have derived its name from that out of which He made it? For I find from Hermogenes and the rest of the Materialist heretics,²⁵ that while the one earth was indeed "without form, and void," this one of ours obtained from God in an equal degree²⁶ both form, and beauty, and symmetry; and therefore that the earth which was created was a different thing from that out of which it was created. Now, having become a different thing, it could not possibly have shared with the other in its name, after it had declined from its condition. If earth was the proper name of the (original) Matter, this world of ours, which is not Matter, because it has become another thing, is unfit to bear the name of earth, seeing that that name belongs to something else, and is a stranger to its nature. But (you will tell me) Matter which has undergone creation, that is, our earth, had with its original a community of name no less than of kind. By no means. For although the pitcher is formed out of the clay, I shall no longer call it clay, but a pitcher; so likewise, although electrum²⁷ is compounded of gold and silver, I shall yet not call it either gold or silver, but electrum. When there is a departure from the nature of any thing, there is likewise a relinquishment of its name—with a propriety which is alike demanded by the designation and the condition. How great a change indeed from the condition of that earth, which is Matter, has come over this earth of ours, is plain even from the fact that the latter has received this testimony to its goodness in Genesis, "And God saw that it was good;"²⁸ while the former, according to Hermogenes, is regarded as the origin and cause of all evils. Lastly, if the one is Earth because the other is, why also is the one not Matter as the other is? Indeed, by this rule both the heaven and all creatures ought to have had the names of Earth and Matter, since they all consist of Matter. I have said enough touching the designation Earth, by which he will have it that Matter is understood. This, as everybody knows, is the name of one of the elements; for so we are taught by nature first, and afterwards by Scripture, except it be that credence must be given to that Silenus who talked so confidently in the presence of king Midas of another world, according to the account of Theopompus. But the same author informs us that there are also several gods.

We, however, have but one God, and but one earth too, which in the beginning God made.²⁹ The Scripture, which at its very outset proposes to run through the order thereof tells us as its first information that it was created; it next proceeds to set forth what sort of earth it was.³⁰ In like manner with respect to the heaven, it informs us first of its creation—"In the beginning God made the heaven:"³¹ it then goes on to introduce its arrangement; how that God both separated "the water which was below the firmament from that which was above the firmament,"³² and called the firmament heaven,³³ —the very thing He had created in the beginning. Similarly it (afterwards) treats of man: "And God created man, in the image of God made He him."³⁴ It next reveals how He made him: "And (the Lord) God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."³⁵ Now this is undoubtedly³⁶ the correct and fitting mode for the narrative. First comes a prefatory statement, then follow the details in full;³⁷ first the subject is named, then it is described.³⁸ How absurd is the other view of the account,³⁹ when even before he⁴⁰ had premised any mention of his subject, i.e. Matter, without even giving us its name, he all on a sudden promulged its form and condition, describing to us its quality before mentioning its existence,—pointing out the figure of the thing formed, but concealing its name! But how much more credible is our opinion, which holds that Scripture has only subjoined the arrangement of the subject after it has first duly described its formation and mentioned its name! Indeed, how full and complete⁴¹ is the meaning of these words: "In the beginning God created the heaven and the earth; but⁴² the earth was without form, and void,"⁴³ —the very same earth, no doubt, which God made, and of which the Scripture had been speaking at that very moment.⁴⁴ For that very "but"⁴⁵ is inserted into the narrative like a clasp,⁴⁶ (in its function) of a conjunctive particle, to connect the two sentences indissolubly together: "But the earth." This word carries back the mind to that earth of which mention had just been made, and binds the sense thereunto.⁴⁷ Take away this "but," and the tie is loosened; so much so that the passage, "But the earth was without form, and void," may then seem to have been meant for any other earth.

But you next praise your eyebrows, and toss back your head, and beckon with your finger, in characteristic disdain,⁴⁸ and say: There is the was, looking as if it pointed to an eternal existence,—making its subject, of course, unbegotten and unmade, and on that account worthy of being supposed to be Matter. Well now, for my own part, I shall resort to no affected protestation,⁴⁹ but simply reply that "was" may be predicated of everything—even of a thing which has been created, which was born, which once was not, and which is not your Matter. For of everything which has being, from whatever source it has it, whether it has it by a beginning or without a beginning, the word "was" will be predicated from the very fact that it exists. To whatever thing the first tense⁵⁰ of the verb is applicable for definition, to the same will be suitable the later form⁵¹ of the verb, when it has to descend to relation. "Est" (it is) forms the essential part⁵² of a definition, "erat" (it was) of a relation. Such are the trifles and subtleties of heretics, who wrest and bring into question the simple meaning of the commonest words. A grand question it is, to be sure,⁵³ whether "the earth was," which was made! The real point of discussion is, whether "being without form, and void," is a state which is more suitable to that which was created, or to that of which it was created, so that the predicate (was) may appertain to the same thing to which the subject (that which was) also belongs.⁵⁴

But we shall show not only that this condition⁵⁵ agreed with this earth of ours, but that it did not agree with that other (insisted on by Hermogenes). For, inasmuch as pure Matter was thus subsistent with God,⁵⁶ without the interposition indeed of any element at all (because as yet there existed nothing but itself and God), it could not of course have been invisible. Because, although Hermogenes contends that darkness was inherent in the substance of Matter, a position which we shall have to meet in its proper place,⁵⁷ yet darkness is visible even to a human being (for the very fact that there is the darkness is an evident one), much more is it so to God. If indeed it⁵⁸ had been invisible, its quality would not have been by any means discoverable. How, then, did Hermogenes find out⁵⁹ that that substance was "without form," and confused and disordered, which, as being invisible, was not palpable to his senses? If this mystery was revealed to him by God, he ought to give us his proof. I want to know also, whether (the substance in question) could have been described as "void." That certainly is "void" which is imperfect. Equally certain is it, that nothing can be imperfect but that which is made; it is imperfect when it is not fully made.⁶⁰ Certainly, you admit. Matter, therefore, which was not made at all, could not have been imperfect; and what was not imperfect was not "void." Having no beginning, because it was not made, it was also unsusceptible of any void-condition.⁶¹ For this void-condition is an accident of beginning. The earth, on the contrary, which was made, was deservedly called "void." For as soon as it was made, it had the condition of being imperfect, previous to its completion.

God, indeed, consummated all His works in a due order; at first He paled them out,⁶² as it were, in their unformed elements, and then He arranged them⁶³ in their finished beauty. For He did not all at once inundate light with the splendour of the sun, nor all at once temper darkness with the moon's assuaging ray.⁶⁴ The heaven He did not all at once bedeck⁶⁵ with constellations and stars, nor did He at once fill the seas with their teeming monsters.⁶⁶ The earth itself He did not endow with its varied fruitfulness all at once; but at first He bestowed upon it being, and then He filled it, that it might not be made in vain.⁶⁷ For thus says Isaiah: "He created it not in vain; He formed it to be inhabited."⁶⁸ Therefore after it was made, and while awaiting its perfect state,⁶⁹ it was "without form, and void:" "void" indeed, from the very fact that it was without form (as being not yet perfect to the sight, and at the same time unfurnished as yet with its other qualities);⁷⁰ and "without form," because it was still covered with waters, as if with the rampart of its fecundating moisture,⁷¹ by which is produced our flesh, in a form allied with its own. For to this purport does David say:⁷² "The earth is the Lord's, and the fulness thereof; the world, and all that dwell therein: He hath founded it upon the seas, and on the streams hath He established it."⁷³ It was when the waters were withdrawn into their hollow abysses that the dry land became conspicuous,⁷⁴ which was hitherto covered with its watery envelope. Then it forthwith becomes "visible,"⁷⁵ God saying, "Let the water be gathered together into one mass,⁷⁶ and let the dry land appear."⁷⁷ "Appear," says He, not "be made." It had been already made, only in its invisible condition it was then waiting⁷⁸ to appear. "Dry," because it was about to become such by its severance from the moisture, but yet "land." "And God called the dry land Earth,"⁷⁹ not Matter. And so, when it afterwards attains its perfection, it ceases to be accounted void, when God declares, "Let the earth bring forth grass, the herb yielding seed after its kind, and according to its likeness, and the fruit-tree yielding fruit, whose seed is in itself, after its kind."⁸⁰ Again: "Let the earth bring forth the living creature after his kind, cattle, and creeping things, and beasts of the earth, after their kind."⁸¹ Thus the divine Scripture accomplished its full order. For to that, which it had at first described as "without form (invisible) and void," it gave both visibility and completion. Now no other Matter was "without form (invisible) and void." Henceforth, then, Matter will have to be visible and complete. So that I must⁸² see Matter, since it has become visible. I must likewise recognize it as a completed thing, so as to be able to gather from it the herb bearing seed, and the tree yielding fruit, and that living creatures, made out of it, may minister to my need. Matter, however, is nowhere,⁸³ but the Earth is here, confessed to my view. I see it, I enjoy it, ever since it ceased to be "without form (invisible), and void." Concerning it most certainly did Isaiah speak when he said, "Thus saith the Lord that created the heavens, He was the God that formed the earth, and made it."⁸⁴ The same earth for certain did He form, which He also made. Now how did He form⁸⁵ it? Of course by saying, "Let the dry land appear."⁸⁶ Why does He command it to appear, if it were not previously invisible? His purpose was also, that He might thus prevent His having made it in vain, by rendering it visible, and so fit for use. And thus, throughout, proofs arise to us that this earth which we inhabit is the very same which was both created and formed⁸⁷ by God, and that none other was "Without form, and void," than that which had been created and formed. It therefore follows that the sentence, "Now the earth was without form, and void," applies to that same earth which God mentioned separately along with the heaven.⁸⁸

The following words will in like manner apparently corroborate the conjecture of Hermogenes, "And darkness was upon the face of the deep, and the Spirit of God moved upon the face of the water;"⁸⁹ as if these blended⁹⁰ substances, presented us with arguments for his massive pile of Matter.⁹¹ Now, so discriminating an enumeration of certain and distinct elements (as we have in this passage), which severally designates "darkness," "the deep," "the Spirit of God," "the waters," forbids the inference that anything confused or (from such confusion) uncertain is meant. Still more, when He ascribed to them their own places,⁹² "darkness on the face of the deep," "the Spirit upon the face of the waters," He repudiated all confusion in the substances; and by demonstrating their separate position,⁹³ He demonstrated also their distinction. Most absurd, indeed, would it be that Matter, which is introduced to our view as "without form," should have its "formless" condition maintained by so many words indicative of form,⁹⁴ without any intimation of what that confused body⁹⁵ is, which must of course be supposed to be unique,⁹⁶ since it is without form.⁹⁷ For that which is without form is uniform; but even⁹⁸ that which is without form, when it is blended together⁹⁹ from various component parts,¹⁰⁰ must necessarily have one outward appearance;¹⁰¹ and it has not any appearance, until it has the one appearance (which comes) from many parts combined.¹⁰² Now Matter either had those specific parts¹⁰³ within itself, from the words indicative of which it had to be understood—I mean "darkness," and "the deep," and "the Spirit," and "the waters"—or it had them not. If it had them, how is it introduced as being "without form?"¹⁰⁴ If it had them not, how does it become known?¹⁰⁵

But this circumstance, too, will be caught at, that Scripture meant to indicate of the heaven only, and this earth of yours,¹⁰⁶ that God made it in the beginning, while nothing of the kind is said of the above-mentioned specific parts;¹⁰⁷ and therefore that these, which are not described as having been made, appertain to unformed Matter. To this point¹⁰⁸ also we must give an answer. Holy Scripture would be sufficiently explicit, if it had declared that the heaven and the earth, as the very highest works of creation, were made by God, possessing of course their own special appurtenances,¹⁰⁹ which might be understood to be implied in these highest works themselves. Now the appurtenances of the heaven and the earth, made then in the beginning, were the darkness and the deep, and the spirit, and the waters. For the depth and the darkness underlay the earth. Since the deep was under the earth, and the darkness was over the deep, undoubtedly both the darkness and the deep were under the earth. Below the heaven, too, lay the spirit¹¹⁰ and the waters. For since the waters were over the earth, which they covered, whilst the spirit was over the waters, both the spirit and the waters were alike over the earth. Now that which is over the earth, is of course under the heaven. And even as the earth brooded over the deep and the darkness, so also did the heaven brood over the spirit and the waters, and embrace them. Nor, indeed, is there any novelty in mentioning only that which contains, as pertaining to the whole,¹¹¹ and understanding that which is contained as included in it, in its character of a portion.¹¹² Suppose now I should say the city built a theatre and a circus, but the stage¹¹³ was of such and such a kind, and the statues were on the canal, and the obelisk was reared above them all, would it follow that, because I did not distinctly state that these specific things¹¹⁴ were made by the city, they were therefore not made by it along with the circus and the theatre? Did I not, indeed, refrain from specially mentioning the formation of these particular things because they were implied in the things which I had already said were made, and might be understood to be inherent in the things in which they were contained? But this example may be an idle one as being derived from a human circumstance; I will take another, which has the authority of Scripture itself. It says that "God made man of the dust of the ground and breathed into his nostrils the breath of life, and man became a living soul."¹¹⁵ Now, although it here mentions the nostrils,¹¹⁶ it does not say that they were made by God; so again it speaks of skin¹¹⁷ and bones, and flesh and eyes, and sweat and blood, in subsequent passages,¹¹⁸ and yet it never intimated that they had been created by God. What will Hermogenes have to answer? That the human limbs must belong to Matter, because they are not specially mentioned as objects of creation? Or are they included in the formation of man? In like manner, the deep and the darkness, and the spirit and the waters, were as members of the heaven and the earth. For in the bodies the limbs were made, in the bodies the limbs too were mentioned. No element but what is a member of that element in which it is contained. But all elements are contained in the heaven and the earth.

This is the answer I should give in defence of the Scripture before us, for seeming here to set forth¹¹⁹ the formation of the heaven and the earth, as if (they were) the sole bodies made. It could not but know that there were those who would at once in the bodies understand their several members also, and therefore it employed this concise mode of speech. But, at the same time, it foresaw that there would be stupid and crafty men, who, after paltering with the virtual meaning,¹²⁰ would require for the several members a word descriptive of their formation too. It is therefore because of such persons, that Scripture in other passages teaches us of the creation of the individual parts. You have Wisdom saying, "But before the depths was I brought forth,"¹²¹ in order that you may believe that the depths were also "brought forth"—that is, created—just as we create sons also, though we "bring them forth." It matters not whether the depth was made or born, so that a beginning be accorded to it, which however would not be, if it were subjoined¹²² to matter. Of darkness, indeed, the Lord Himself by Isaiah says, "I formed the light, and I created darkness."¹²³ Of the wind¹²⁴ also Amos says, "He that strengtheneth the thunder¹²⁵, and createth the wind, and declareth His Christ¹²⁶ unto men;"¹²⁷ thus showing that that wind was created which was reckoned with the formation of the earth, which was wafted over the waters, balancing and refreshing and animating all things: not (as some suppose) meaning God Himself by the spirit,¹²⁸ on the ground that "God is a Spirit,"¹²⁹ because the waters would not be able to bear up their Lord; but He speaks of that spirit of which the winds consist, as He says by Isaiah, "Because my spirit went forth from me, and I made every blast."¹³⁰ In like manner the same Wisdom says of the waters, "Also when He made the fountains strong, things which¹³¹ are under the sky, I was fashioning¹³² them along with Him."¹³³ Now, when we prove that these particular things were created by God, although they are only mentioned in Genesis, without any intimation of their having been made, we shall perhaps receive from the other side the reply, that these were made, it is true,¹³⁴ but out of Matter, since the very statement of Moses, "And darkness was on the face of the deep, and the spirit of God moved on the face of the waters,"¹³⁵ refers to Matter, as indeed do all those other Scriptures here and there,¹³⁶ which demonstrate that the separate parts were made out of Matter. It must follow, then,¹³⁷ that as earth consisted of earth, so also depth consisted of depth, and darkness of darkness, and the wind and waters of wind and waters. And, as we said above,¹³⁸ Matter could not have been without form, since it had specific parts, which were formed out of it—although as separate things¹³⁹ —unless, indeed, they were not separate, but were the very same with those out of which they came. For it is really impossible that those specific things, which are set forth under the same names, should have been diverse; because in that case¹⁴⁰ the operation of God might seem to be useless,¹⁴¹ if it made things which existed already; since that alone would be a creation,¹⁴² when things came into being, which had not been (previously) made. Therefore, to conclude, either Moses then pointed to Matter when he wrote the words: "And darkness was on the face of the deep, and the spirit of God moved on the face of the waters;" or else, inasmuch as these specific parts of creation are afterwards shown in other passages to have been made by God, they ought to have been with equal explicitness¹⁴³ shown to have been made out of the Matter which, according to you, Moses had previously mentioned;¹⁴⁴ or else, finally, if Moses pointed to those specific parts, and not to Matter, I want to know where Matter has been pointed out at all.

But although Hermogenes finds it amongst his own colourable pretences¹⁴⁵ (for it was not in his power to discover it in the Scriptures of God), it is enough for us, both that it is certain that all things were made by God, and that there is no certainty whatever that they were made out of Matter. And even if Matter had previously existed, we must have believed that it had been really made by God, since we maintained (no less) when we held the rule of faith to be,¹⁴⁶ that nothing except God was uncreated.¹⁴⁷ Up to this point there is room for controversy, until Matter is brought to the test of the Scriptures, and fails to make good its case.¹⁴⁸ The conclusion of the whole is this: I find that there was nothing made, except out of nothing; because that which I find was made, I know did not once exist. Whatever¹⁴⁹ was made out of something, has its origin in something made: for instance, out of the ground was made the grass, and the fruit, and the cattle, and the form of man himself; so from the waters were produced the animals which swim and fly. The original fabrics¹⁵⁰ out of which such creatures were produced I may call their materials,¹⁵¹ but then even these were created by God.

Besides,¹⁵² the belief that everything was made from nothing will be impressed upon us by that ultimate dispensation of God which will bring back all things to nothing. For "the very heaven shall be rolled together as a scroll;"¹⁵³ nay, it shall come to nothing along with the earth itself, with which it was made in the beginning. "Heaven and earth shall pass away,"¹⁵⁴ says He. "The first heaven and the first earth passed away,"¹⁵⁵ "and there was found no place for them,"¹⁵⁶ because, of course, that which comes to an end loses locality. In like manner David says, "The heavens, the works of Thine hands, shall themselves perish. For even as a vesture shall He change them, and they shall be changed."¹⁵⁷ Now to be changed is to fall from that primitive state which they lose whilst undergoing the change. "And the stars too shall fall from heaven, even as a fig-tree casteth her green figs¹⁵⁸ when she is shaken of a mighty wind."¹⁵⁹ "The mountains shall melt like wax at the presence of the Lord;"¹⁶⁰ that is, "when He riseth to shake terribly the earth."¹⁶¹ "But I will dry up the pools;"¹⁶² and "they shall seek water, and they shall find none."¹⁶³ Even "the sea shall be no more."¹⁶⁴ Now if any person should go so far as to suppose that all these passages ought to be spiritually interpreted, he will yet be unable to deprive them of the true accomplishment of those issues which must come to pass just as they have been written. For all figures of speech necessarily arise out of real things, not out of chimerical ones; because nothing is capable of imparting anything of its own for a similitude, except it actually be that very thing which it imparts in the similitude. I return therefore to the principle¹⁶⁵ which defines that all things which have come from nothing shall return at last to nothing. For God would not have made any perishable thing out of what was eternal, that is to say, out of Matter; neither out of greater things would He have created inferior ones, to whose character it would be more agreeable to produce greater things out of inferior ones,—in other words, what is eternal out of what is perishable. This is the promise He makes even to our flesh, and it has been His will to deposit within us this pledge of His own virtue and power, in order that we may believe that He has actually¹⁶⁶ awakened the universe out of nothing, as if it had been steeped in death,¹⁶⁷ in the sense, of course, of its previous non-existence for the purpose of its coming into existence.¹⁶⁸