3.3.12.1 Now, if both Plato himself and the Pythagoreans had held, as indeed later also did those from Marcion, that creation is evil (though Plato was far from proposing the communal possession of women), yet the followers of Marcion regard nature as evil, originating from both evil matter and from a just creator who became the maker. 3.3.12.2 For this reason, unwilling to accept the world made by the creator as complete, they wish to abstain from marriage, opposing (ἀντιτασσόμενοι) their creator and hastening toward the Good One who has called them—not, as they say, toward God in any other manner. Consequently, they desire to leave nothing of their own behind in this world, not practicing self-control by choice, but rather out of hostility toward the one who made them, refusing to use 3.3.12.3 the things created by him."
3.4.25.1 "Among those led by heresy, we have already mentioned Marcion of Pontus, because of his opposition (δι' ἀντίταξιν) to the Creator and his rejection of the use of worldly things. 3.4.25.2 For Marcion, the cause of self-control—if indeed this is to be called 'self-control'—is the Creator himself. This god-fighting giant, thinking he has risen in opposition (ἀνθεστάναι) to the Creator, becomes unwillingly self-controlled by rejecting both creation and its maker. 3.4.25.3 Even if they were to align themselves with the voice of the Lord, who said to Philip..."
3.4.34.3 "Some others, whom we call Antitactae (Ἀντιτάκτας), say that God, the Father of all, is by nature our Father, and that all the things He has made are good. However, one of those who came into being from Him sowed the tares, having generated the nature of evils, by which he has surrounded us all, setting us in opposition (ἀντιτάξας) to the Father 3.4.34.4 For this reason, they say, we also oppose (ἀντιτασσόμεθα) this being to vindicate the Father, acting contrary (ἀντιπράσσοντες) to the will of the second being. Since this one said, 'You shall not commit adultery,' they say, 'Let us commit adultery to annul his command.' 3.4.35.1 To such people, we could reply that false prophets and all who feign the truth are known by their deeds. Your deeds, however, are slandered—so how can you still claim to adhere to the truth? 3.4.35.2 For either there is nothing evil, and therefore the one you accuse as being opposed to God (ἀντιτεταγμένον τῷ θεῷ) is no longer blameworthy, nor was he the author of any evil (for the tree is destroyed along with its fruit); or, if evil exists in reality, let them tell us what they think of the commandments given concerning righteousness, self-control, patience, forbearance, and the like—are they wicked or praiseworthy? 3.4.35.3 If the commandments, which prohibit most shameful acts, are wicked, then wickedness would legislate against itself to bring about its own destruction—which is impossible. But if they are good, then by opposing good commandments, they confess to opposing (ἀντιτασσόμενοι) the Good and to doing evil deeds. 3.4.36.1 Even the Savior Himself, whom they deem worthy of obedience alone, has forbidden hatred and reviling. He says, 'Be reconciled quickly with your adversary while you are on the way with him.' 3.4.36.2 Therefore, they must either reject the exhortation of Christ by opposing the one they deem opposed to God (ἀντιτασσόμενοι τῷ ἀντιτεταγμένῳ), or, becoming friends with him, they will no longer contend (οὐκ ἀντιδικήσουσιν) against him. 3.4.36.3 And what? Do you not know, noble people (for I would speak as if addressing you directly), that by opposing sound commandments you are resisting your own salvation (τῇ ἰδίᾳ ἀνθίστασθε σωτηρίᾳ)? 3.4.36.4 For it is not the commandments that have been usefully proclaimed that you are destroying, but you are destroying yourselves."
ἄλλως τε εἰ τὰς ἐντολὰς καταλύειν τοῦ νομοθέτου θέλετε, τί δήποτε τὸ μὲν οὐ μοιχεύσεις καὶ οὐ παιδοφθορήσεις καὶ ὅσα εἰς ἐγκράτειαν συμβάλλεται, καταλύειν ἐπιχειρεῖτε δι' ἀκρασίαν τὴν σφῶν, οὐ καταλύετε δὲ χειμῶνα τὸν ὑπ' αὐτοῦ γενόμενον, ἵνα θέρος ποιήσητε μεσοῦντος ἔτι τοῦ χειμῶνος, οὐδὲ γῆν πλωτήν, βατὴν δὲ θάλασσαν ἐργάζεσθε, καθάπερ οἱ τὰς ἱστορίας συνταξάμενοι τὸν βάρ3.4.37.1 βαρον ἐθελῆσαι Ξέρξην <φασίν>; τί δ' οὐχὶ πάσαις ταῖς ἐντολαῖς ἀντιτάσσεσθε; εἰπόντος γὰρ αὐξάνεσθε καὶ πληθύνεσθε ὑμᾶς τοὺς ἀντιτεταγμένους ἐχρῆν μηδ' ὅλως συνουσίᾳ χρῆσθαι, καὶ εἰπόντος ἔδωκα ὑμῖν πάντα εἰς τροφὰς καὶ ἀπολαύσεις ὑμᾶς ἐχρῆν μηδενὸς 3.4.37.2 ἀπολαύειν. ἀλλὰ καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ λέγοντος ὑμᾶς ἐχρῆν μὴ ἀποδιδόναι ἀντίταξιν ἀντιτάξει, καὶ τὸν κλέπτην κελεύσαντος τετραπλοῦν ἀποδιδόναι ὑμᾶς ἐχρῆν καὶ προσδοῦναι τῷ κλέπτῃ· 3.4.37.3 ὁμοίως τε αὖ καὶ τῇ ἀγαπήσεις τὸν κύριον ἐντολῇ ἀντιτασσομένους ἔδει οὐδὲ τὸν τῶν ὅλων θεὸν ἀγαπῆσαι, καὶ πάλιν εἰπόντος οὐ ποιήσεις γλυπτὸν οὐδὲ χωνευτὸν ὑμᾶς ἀκόλουθον ἦν καὶ τὰ γλυπτὰ 3.4.37.4 προσκυνεῖν.
3.4.37.1 "Moreover, if you wish to annul the commandments of the lawgiver, why is it that you attempt to abolish 'You shall not commit adultery,' 'You shall not corrupt boys,' and all that contributes to self-control through your own lack of restraint, but you do not abolish winter, which was made by him, in order to make it summer while winter is still in its midst? Nor do you make the earth navigable and the sea passable, like those who composed the stories about Xerxes desiring such a thing. Why do you not oppose all the commandments (τί δ' οὐχὶ πάσαις ταῖς ἐντολαῖς ἀντιτάσσεσθε)? For when he said, 'Be fruitful and multiply,' as those who oppose him, you ought not to engage in intercourse at all. And when he said, 'I have given you everything for food and enjoyment,' you ought not to partake of anything. 3.4.37.2 Likewise, when he said, 'An eye for an eye,' you ought not to repay opposition with opposition (μὴ ἀποδιδόναι ἀντίταξιν ἀντιτάξει). And when he commanded that the thief should repay fourfold, you ought to have added even more to the thief. 3.4.37.3 Similarly, when opposing the commandment (ἐντολῇ ἀντιτασσομένους) 'You shall love the Lord,' you ought not to have loved the God of all at all. And again, when he said, 'You shall not make a graven image or a molten image,' it would have been consistent for you to worship graven images.
3.4.37.5 "How, then, are you not impious, opposing (ἀντιτασσόμενοι), as you claim, the Creator, while imitating the deeds of prostitutes and adulterers And how do you not realize that you make him whom you consider weak appear even greater, if whatever he wills comes to pass, and not what the Good One has willed? For, in turn, the one you call your Father is shown to be weak by your own actions. Instead, you selectively oppose some commandments while failing to follow through on your logic regarding others."
3.4.38.3 "For they say it is written: 'They resisted God (ἀντέστησαν θεῷ) and were saved.' And they attribute this also to the shameless god, accepting this saying as a command given by counsel and considering resistance to the Creator as their salvation."
3.6.49.2 "Scripture says to them: 'God opposes (ἀντιτάσσεται) the proud but gives grace to the humble.' Then, do they not know the reason why the Lord did not marry? First, because He already had His own bride, the Church; and second, because He was not an ordinary man who might need assistance according to the flesh. Nor was it necessary for Him to produce children, as He remains eternally and uniquely self-sufficient."
3.9.63.1 "Those who oppose (Οἱ δὲ ἀντιτασσόμενοι) the creation of God through their so-called 'praiseworthy self-control' also refer to the words spoken to Salome, which we mentioned earlier. These, I believe, are found in the Gospel according to the Egyptians."
3.11.76.3-4 "For I would not have known desire if the law had not said, 'You shall not covet.' And if those among the heretics who oppose (ἀνθίσταται) suppose that Paul, distancing himself from the Creator, said the following: 'For I know that nothing good dwells in me, that is, in my flesh,' they should read what precedes and follows these words as well."
3.15.96.3–3.15.97.1 "Perhaps, because he opposes (ἀνθίσταται) those who live righteously out of envy and contentiousness, wanting to bring them into his own ranks, he desires to provide them with occasions for painful self-control."
3.4.25.1 "Among those led by heresy, we have already mentioned Marcion of Pontus, because of his opposition (δι' ἀντίταξιν) to the Creator and his rejection of the use of worldly things. 3.4.25.2 For Marcion, the cause of self-control—if indeed this is to be called 'self-control'—is the Creator himself. This god-fighting giant, thinking he has risen in opposition (ἀνθεστάναι) to the Creator, becomes unwillingly self-controlled by rejecting both creation and its maker. 3.4.25.3 Even if they were to align themselves with the voice of the Lord, who said to Philip..."
3.4.34.3 "Some others, whom we call Antitactae (Ἀντιτάκτας), say that God, the Father of all, is by nature our Father, and that all the things He has made are good. However, one of those who came into being from Him sowed the tares, having generated the nature of evils, by which he has surrounded us all, setting us in opposition (ἀντιτάξας) to the Father 3.4.34.4 For this reason, they say, we also oppose (ἀντιτασσόμεθα) this being to vindicate the Father, acting contrary (ἀντιπράσσοντες) to the will of the second being. Since this one said, 'You shall not commit adultery,' they say, 'Let us commit adultery to annul his command.' 3.4.35.1 To such people, we could reply that false prophets and all who feign the truth are known by their deeds. Your deeds, however, are slandered—so how can you still claim to adhere to the truth? 3.4.35.2 For either there is nothing evil, and therefore the one you accuse as being opposed to God (ἀντιτεταγμένον τῷ θεῷ) is no longer blameworthy, nor was he the author of any evil (for the tree is destroyed along with its fruit); or, if evil exists in reality, let them tell us what they think of the commandments given concerning righteousness, self-control, patience, forbearance, and the like—are they wicked or praiseworthy? 3.4.35.3 If the commandments, which prohibit most shameful acts, are wicked, then wickedness would legislate against itself to bring about its own destruction—which is impossible. But if they are good, then by opposing good commandments, they confess to opposing (ἀντιτασσόμενοι) the Good and to doing evil deeds. 3.4.36.1 Even the Savior Himself, whom they deem worthy of obedience alone, has forbidden hatred and reviling. He says, 'Be reconciled quickly with your adversary while you are on the way with him.' 3.4.36.2 Therefore, they must either reject the exhortation of Christ by opposing the one they deem opposed to God (ἀντιτασσόμενοι τῷ ἀντιτεταγμένῳ), or, becoming friends with him, they will no longer contend (οὐκ ἀντιδικήσουσιν) against him. 3.4.36.3 And what? Do you not know, noble people (for I would speak as if addressing you directly), that by opposing sound commandments you are resisting your own salvation (τῇ ἰδίᾳ ἀνθίστασθε σωτηρίᾳ)? 3.4.36.4 For it is not the commandments that have been usefully proclaimed that you are destroying, but you are destroying yourselves."
ἄλλως τε εἰ τὰς ἐντολὰς καταλύειν τοῦ νομοθέτου θέλετε, τί δήποτε τὸ μὲν οὐ μοιχεύσεις καὶ οὐ παιδοφθορήσεις καὶ ὅσα εἰς ἐγκράτειαν συμβάλλεται, καταλύειν ἐπιχειρεῖτε δι' ἀκρασίαν τὴν σφῶν, οὐ καταλύετε δὲ χειμῶνα τὸν ὑπ' αὐτοῦ γενόμενον, ἵνα θέρος ποιήσητε μεσοῦντος ἔτι τοῦ χειμῶνος, οὐδὲ γῆν πλωτήν, βατὴν δὲ θάλασσαν ἐργάζεσθε, καθάπερ οἱ τὰς ἱστορίας συνταξάμενοι τὸν βάρ3.4.37.1 βαρον ἐθελῆσαι Ξέρξην <φασίν>; τί δ' οὐχὶ πάσαις ταῖς ἐντολαῖς ἀντιτάσσεσθε; εἰπόντος γὰρ αὐξάνεσθε καὶ πληθύνεσθε ὑμᾶς τοὺς ἀντιτεταγμένους ἐχρῆν μηδ' ὅλως συνουσίᾳ χρῆσθαι, καὶ εἰπόντος ἔδωκα ὑμῖν πάντα εἰς τροφὰς καὶ ἀπολαύσεις ὑμᾶς ἐχρῆν μηδενὸς 3.4.37.2 ἀπολαύειν. ἀλλὰ καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ λέγοντος ὑμᾶς ἐχρῆν μὴ ἀποδιδόναι ἀντίταξιν ἀντιτάξει, καὶ τὸν κλέπτην κελεύσαντος τετραπλοῦν ἀποδιδόναι ὑμᾶς ἐχρῆν καὶ προσδοῦναι τῷ κλέπτῃ· 3.4.37.3 ὁμοίως τε αὖ καὶ τῇ ἀγαπήσεις τὸν κύριον ἐντολῇ ἀντιτασσομένους ἔδει οὐδὲ τὸν τῶν ὅλων θεὸν ἀγαπῆσαι, καὶ πάλιν εἰπόντος οὐ ποιήσεις γλυπτὸν οὐδὲ χωνευτὸν ὑμᾶς ἀκόλουθον ἦν καὶ τὰ γλυπτὰ 3.4.37.4 προσκυνεῖν.
3.4.37.1 "Moreover, if you wish to annul the commandments of the lawgiver, why is it that you attempt to abolish 'You shall not commit adultery,' 'You shall not corrupt boys,' and all that contributes to self-control through your own lack of restraint, but you do not abolish winter, which was made by him, in order to make it summer while winter is still in its midst? Nor do you make the earth navigable and the sea passable, like those who composed the stories about Xerxes desiring such a thing. Why do you not oppose all the commandments (τί δ' οὐχὶ πάσαις ταῖς ἐντολαῖς ἀντιτάσσεσθε)? For when he said, 'Be fruitful and multiply,' as those who oppose him, you ought not to engage in intercourse at all. And when he said, 'I have given you everything for food and enjoyment,' you ought not to partake of anything. 3.4.37.2 Likewise, when he said, 'An eye for an eye,' you ought not to repay opposition with opposition (μὴ ἀποδιδόναι ἀντίταξιν ἀντιτάξει). And when he commanded that the thief should repay fourfold, you ought to have added even more to the thief. 3.4.37.3 Similarly, when opposing the commandment (ἐντολῇ ἀντιτασσομένους) 'You shall love the Lord,' you ought not to have loved the God of all at all. And again, when he said, 'You shall not make a graven image or a molten image,' it would have been consistent for you to worship graven images.
3.4.37.5 "How, then, are you not impious, opposing (ἀντιτασσόμενοι), as you claim, the Creator, while imitating the deeds of prostitutes and adulterers And how do you not realize that you make him whom you consider weak appear even greater, if whatever he wills comes to pass, and not what the Good One has willed? For, in turn, the one you call your Father is shown to be weak by your own actions. Instead, you selectively oppose some commandments while failing to follow through on your logic regarding others."
3.4.38.3 "For they say it is written: 'They resisted God (ἀντέστησαν θεῷ) and were saved.' And they attribute this also to the shameless god, accepting this saying as a command given by counsel and considering resistance to the Creator as their salvation."
3.6.49.2 "Scripture says to them: 'God opposes (ἀντιτάσσεται) the proud but gives grace to the humble.' Then, do they not know the reason why the Lord did not marry? First, because He already had His own bride, the Church; and second, because He was not an ordinary man who might need assistance according to the flesh. Nor was it necessary for Him to produce children, as He remains eternally and uniquely self-sufficient."
3.9.63.1 "Those who oppose (Οἱ δὲ ἀντιτασσόμενοι) the creation of God through their so-called 'praiseworthy self-control' also refer to the words spoken to Salome, which we mentioned earlier. These, I believe, are found in the Gospel according to the Egyptians."
3.11.76.3-4 "For I would not have known desire if the law had not said, 'You shall not covet.' And if those among the heretics who oppose (ἀνθίσταται) suppose that Paul, distancing himself from the Creator, said the following: 'For I know that nothing good dwells in me, that is, in my flesh,' they should read what precedes and follows these words as well."
3.15.96.3–3.15.97.1 "Perhaps, because he opposes (ἀνθίσταται) those who live righteously out of envy and contentiousness, wanting to bring them into his own ranks, he desires to provide them with occasions for painful self-control."
Statistics: Posted by Secret Alias — Fri Dec 13, 2024 1:50 pm