Testimonia

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In his forged fables Valentinus maintained a distinction between the only-begotten and the Word, and further between the Christ within the pleroma and Jesus, and also the Christ who is without. He said that Jesus became man, by putting on the Christ that is without, and assuming a body of the substance of the soul; and that He made a passage only through the Virgin, having assumed nothing of the nature of man. Basilides in like manner distinguished between the only-begotten, the Word and the Wisdom. Cerdon, on the other hand, Marcion, and Manes, said that the Christ appeared as man, though he had nothing human. Cerinthus maintained that Jesus was generated of Joseph and Mary after the common manner of men, but that the Christ came down from on high on Jesus. The Ebionites, the Theodotians, the Artemonians, and Photinians said that the Christ was bare man born of the Virgin. Arius and Eunomius taught that He assumed a body, but that the Godhead discharged the function of the soul. Apollinarius held that the body of the Saviour had a soul, but had not the reasonable soul; for, according to his views, intelligence was superfluous, God the Word being present. I have stated the opinions taught by the majority of heresies with the wish of making plain the truth taught by the church. Now the church makes no distinction between (τὸν αὐτὸν ὀνομαζει) the Son, the only begotten, God the Word, the Lord the Saviour, and Jesus Christ. ‘Son,’ ‘only begotten,’ ‘God the Word,’ and ‘Lord,’ He was called before the Incarnation; and is so called also after the Incarnation; but after the Incarnation the same (Lord) was called Jesus Christ, deriving the titles from the facts. ‘Jesus’ is interpreted to mean the Saviour, whereof Gabriel is witness in his words to the Virgin ‘Thou shalt call His name Jesus, for He shall save His people from their sins.’ But He was styled ‘Christ’ on account of the unction of the Spirit. So the Psalmist David says ‘Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.’ And through the Prophet Isaiah the Lord Himself says ‘The spirit of the Lord is upon me, because the Lord hath anointed me.’ Thus the Lord Himself taught us to understand the prophecy, for when He had come into the synagogue, and opened the book of the Prophets, He read the passage quoted, and said to those present ‘This day is the Scripture fulfilled in your ears.’ The great Peter, too, preached in terms harmonious with the prophets, for in his explanation of the mystery to Cornelius he said ‘That word ye know which was published throughout all Judæa, and began from Galilee after the Baptism which John preached; how God anointed Jesus Christ with the Holy Ghost and with power.’ Hence it is clear that He is called Christ on account of the unction of the spirit. But he was anointed not as God, but as man. And as in His human nature He was anointed, after the Incarnation He was called also ‘Christ.’ But yet there is no distinction between God the Word and the Christ, for God the Word incarnate was named Christ Jesus. And He was incarnate that He might renew the nature corrupted by sin. The reason of His taking all the nature which had sinned was that He might heal all. For He did not take the nature of the body using it as a veil of His Godhead, according to the wild teaching of Arius and Eunomius; for it had been easy for Him even without a body to be made visible as He was seen of old by Abraham, Jacob and the rest of the saints. But he wished the very nature that had been worsted to beat down the enemy and win the victory. For this reason He took both a body and a reasonable soul. For Holy Scripture does not divide man in a threefold division, but states that this living being consists of a body and a soul. For God after forming the body out of the dust breathed into it the soul and shewed it to be two natures not three. And the same Lord in the Gospels says, ‘Fear not them which kill the body but are not able to kill the soul,’ and many similar passages may be found in divine Scripture. And that He did not assume man’s nature in its perfection, contriving it as a veil for His Godhead, according to the heretics’ fables, but achieving victory by means of the first fruits for the whole race, is truly witnessed and accurately taught by the divine apostle, for in His Epistle to the Romans, when unveiling the mystery of the Incarnation, he writes ‘Wherefore as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them who had not sinned after the similitude of Adam’s transgression, who is the figure of Him that is to come.’"],"source_library_url":"/library/54fcd4479ad1d7afe04f/#ws-library-full-note:54fcd4479ad1d7afe04f:cite_note-48","source_url":"https://en.wikisource.org/wiki/Nicene_and_Post-Nicene_Fathers:_Series_II/Volume_III/Theodoret/Prolegomena/Contents_and_Character_of_the_Extant_Works#cite_note-48","translator":"Blomfield Jackson","verification":{"proof_file":"raw/review/source-library-note-batch-0062/proof-records.jsonl","proof_file_sha256":"87ac19c66dcf691b7d925a42029bc37a8a4357e5c005fab9223fd715854f7606","proof_record_id":"ws-library-full-note:54fcd4479ad1d7afe04f:cite_note-48"},"verified":true,"work":"Prolegomena","work_id":"ws-npnf2-3-jackson-d2a971243e02713ed703"}

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