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(Download PDF) The Panarion of Epiphanius of Salamis Books Ii and Iii de Fide Frank Williams Online Ebook All Chapter PDF
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The Panarion of Epiphanius of Salamis
Books II and III. De Fide
Nag Hammadi and
Manichaean Studies
Editors
Johannes van Oort & Einar Thomassen
Editorial Board
J.D. BeDuhn, A.D. DeConick, W.-P. Funk
I. Gardner, S.N.C. Lieu, A. Marjanen
P. Nagel, L. Painchaud, B.A. Pearson
N.A. Pedersen, S.G. Richter, J.M. Robinson
M. Scopello, J.D. Turner, G. Wurst
volume 79
Translated by
Frank Williams
Leiden • boston
2013
Library of Congress Cataloging-in-Publication Data
BR65.E653P36513 2012
273’.4—dc23
2012031957
This publication has been typeset in the multilingual “Brill” typeface. With over 5,100 characters
covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the
humanities. For more information, please see www.brill.com/brill-typeface.
ISSN 0929–2470
ISBN 978-90-04-22841-2 (hardback)
ISBN 978-90-04-23312-6 (e-book)
All rights reserved. No part of this publication may be reproduced, translated, stored in
a retrieval system, or transmitted in any form or by any means, electronic, mechanical,
photocopying, recording or otherwise, without prior written permission from the publisher.
Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill NV
provided that the appropriate fees are paid directly to The Copyright Clearance Center,
222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA.
Fees are subject to change.
(Most sections of the work are titled as in the manuscripts. Modern titles are indicated
with an asterisk.)
*Anacephalaeosis IV ....................................................................................... 1
47. Against Encratites ................................................................................... 3
48. Against those who are called Phrygians or Montanists .............. 6
49. Against Quintillianists or Pepuzians ................................................. 22
50. Against Quartodecimans ....................................................................... 24
51. Against the sect which does not accept the Gospel according
to John, or his Revelation ..................................................................... 26
52. Against Adamians ................................................................................... 68
53. Against Sampsaeans ............................................................................... 71
54. Against Theodotians ............................................................................... 73
55. Against Melchizidekians ....................................................................... 78
56. Against Bardesianists . ............................................................................ 88
57. Against Noetians . .................................................................................... 91
58. Against Valesians ..................................................................................... 100
59. Against the impure “Purists” (Cathari) ............................................. 104
60. Against Angelics . ..................................................................................... 115
61. Against Apostolics ................................................................................... 116
62. Against Sabellians . .................................................................................. 123
63. Against the first type of Origenist, who are shameful
as well ......................................................................................................... 130
64. Against Origen, also called Adamantius .......................................... 134
vi contents
I need to thank my daughter Marge, who scanned the book from which
I worked; Mattie Kuiper, Tessel Jonquière, Wilma de Weert and Rizalyn
Rafael of Brill for their patience and help; Dr. Hans van Oort for his valuable
suggestions; my indexer Dan Connolly and especially my wife Charlotte,
for her considerable technical help and for the constant encouragement
which is much needed in a work of this sort.
TRANSLATOR’S INTRODUCTION
1 See Eusebius’ fragmentary De Pascha, PG 24, 643ff., translated in Strobel pp. 24–25.
x translator’s introduction
compromise it reached may not have been fully adopted when Epipha-
nius wrote. Other topics prominent in the Panarion are the divinity and
personality of the Holy Spirit, celibacy, Mary’s perpetual virginity and the
resurrection of the body. All these were hot issues in Epiphanius’ time and
account roughly for four fifths of Books II and III.
The longest Sect is Epiphanius’ attack on the Manichaeans, in his day
active and a serious competitor of the church. Its length, however, is due
in part to his fictitious biography of Mani, in part to his paraphrase of
and partial quotation from the Acta Archelai disputationis cum Manete
disputantis.
The quotation of other works is an important feature of the Panarion.
There were several in Book I; in Books II and III there are no less than
fourteen, many not available elsewhere. In addition there are two self-
quotations: a long passage from the Ancoratus and Epiphanius’ Letter to
Arabia about Mary.
As to his refutations of the various sects, Epiphanius takes these where
he finds them. Sometimes we know the source: his reply to Noetus comes
from Hippolytus, his strictures against the Phrygians from one of several
possible sources. His own are not bad. His voice is most recognizable,
either in arguments drawn from simple commonsense—as when he asks
how Mani’s archons can lock the soul in the prison of the body after eat-
ing it—or in his dealings with scripture. These latter can be impressive.
His answers to Arius’ arguments—barring a few forced explanations—are
quite effective. Even his refutation of Aetius’ Treatise on the Ingenerate
and Generate, though it makes no real attempt to take issue with the dia-
lectic, is a reasonable Christian response.
Also of interest is the picture Epiphanius incidentally gives of the first
century church. It is interesting and important to know how Holy Week
was kept, how a monk dressed, the not entirely successful attempts to
enforce clerical celibacy, the severe regulations concerning fasting. Only
Epiphanius explains why a priest should wear a beard, or gives the names,
not of all but of several of the parish churches in Alexandria. To him also
we owe descriptions of some of the pagan celebrations he abhorred.
While, read through, the Panarion is monotonous and repetitious, some
passages show real imagination. Thus, at the conclusion of his condem-
nation of the Cathari, Epiphanius, not unsympathetically, portrays the
position of the sectarian: “It is < as though > one found a break in a wall
beside a highway, thought of going through it, left the road and turned off
< there >, in the belief that a place where he could turn and pick up the
road again was right close by. But he did not know that the wall was very
translator’s introduction xi
high and ran on for a long way; (3) he kept running into it and not find-
ing a place to get out, and in fact went for more than a signpost, or mile,
further without reaching the road. And so he would turn and keep going,
tiring himself out and finding no way to get back to his route; and perhaps
he could never find one unless he went back to the place where he had
come in (44,12,2–3).” Epiphanius would have been an effective preacher.
This revision has been concerned chiefly with the translation and index.
The translation has been carefully reviewed, its errors corrected, and it has
been tightened in the sense of being made more literal—not, we hope, at
the expense of readability. The notes have been enlarged, by adding a few
more lemmata, but chiefly by increasing the number of entries. As to the
notes themselves, these have only been minimally changed. Errors have
been corrected, a few more recent editions have been used, and the bib-
liography slightly updated. However considerations of time preclude any
thorough revision of the notes.
Although great care has been taken, there will still be errors; the trans-
lator apologizes for them. Experience has proved this translation helpful
to many. We hope it will continue to be so in the future.
Frank Williams
Las Cruces, New Mexico
October 10, 2011
ABBREVIATIONS
Sigla
prophet and to those who, through the prophet, are vouchsafed the teach-
ing of the truth.
3,11 But when the Phrygians profess to prophesy, it is plain that they
are not sound of mind and rational. Their words are ambiguous and odd,
with nothing right about them. (4,1) Montanus, for instance, says, “Lo, the
man is as a lyre, and I fly over him as a pick. The man sleepeth, while I
watch. Lo, it is the Lord that distracteth the hearts of men, and that giveth
the heart to man.”2041
4,2 Now what rational person who receives the “profitable” message
with understanding and cares for his salvation, can fail to despise a
false religion like this, and the speech of someone who boasts of being a
prophet but cannot talk like a prophet? (3) For the Holy Spirit never spoke
in him. Such expressions as “I fly,” and “strike,” and “watch,” and “The Lord
distracteth men’s hearts,” are the utterances of an ecstatic. They are not
the words of a rational man, but of someone of a different stamp from the
Holy Spirit who spoke in the prophets.
4,4 When the Phrygians are undertaking to combine falsehood with
truth and rob of their intelligence persons who care for accuracy, they pile
up21 texts to make a false case for their imposture, and < to prove their lies
from them* >, say that certain scriptures bear a resemblance to it. < For
instance >, the holy scripture has said, “God sent an ‘ecstasy’ upon Adam,
and he slept.”224243
But Adam’s case was nothing like theirs. (5) In their case God did not
mean to fashion a body—his reason for putting Adam into a trance—
and, of his extreme lovingkindness, give them a similar experience.
(6) God brought the unconsciousness of sleep upon Adam, not distraction
of mind.
There are many different forms of ecstasy. We call stupefaction from
excess of wonder an ecstasy; and madness is called ecstasy because it is
out of touch with reality. (7) But Adam’s “ecstasy” of sleep was so called in
a different sense, one related to the activity of his body, especially because
the holy Adam whom God’s hand had fashioned was cast into a very deep
trance.