1 Corinthians 11:19

And Trypho said, “I believe, however, that many of those who say that they confess Jesus, and are called Christians, eat meats offered to idols, and declare that they are by no means injured in consequence.” And I replied, “The fact that there are such men confessing themselves to be Christians, and admitting the crucified Jesus to be both Lord and Christ, yet not teaching His doctrines, but those of the spirits of error, causes us who are disciples of the true and pure doctrine of Jesus Christ, to be more faithful and stedfast in the hope announced by Him. For what things He predicted would take place in His name, these we do see being actually accomplished in our sight. …

Further, it is said that it is on account of “those that are approved that heresies exist.” [The apostle] calls “approved,” either those who in reaching faith apply to the teaching of the Lord with some discrimination (as those are called skilful money-changers, who distinguish the spurious coin from the genuine by the false stamp), or those who have already become approved both in life and knowledge.

The character of the times in which we live is such as to call forth from us even this admonition, that we ought not to be astonished at the heresies (which abound) neither ought their existence to surprise us, for it was foretold that they should come to pass; nor the fact that they subvert the faith of some, for their final cause is, by affording a trial to faith, to give it also the opportunity of being “approved.” Groundless, therefore, and inconsiderate is the offence of the many who are scandalized by the very fact that heresies prevail to such a degree. How great (might their offence have been) if they had not existed. When it has been determined that a thing must by all means be, it receives the (final) cause for which it has its being. This secures the power through which it exists, in such a way that it is impossible for it not to have existence.

But let us rather be mindful of the sayings of the Lord, and of the letters of the apostles; for they have both told us beforehand that there shall be heresies, and have given us, in anticipation, warnings to avoid them; and inasmuch as we are not alarmed because they exist, so we ought not to wonder that they are capable of doing that, on account of which they must be shunned. The Lord teaches us that many “ravening wolves shall come in sheep’s clothing.” Now, what are these sheep’s clothing’s, but the external surface of the Christian profession? Who are the ravening wolves but those deceitful senses and spirits which are lurking within to waste the flock of Christ? Who are the false prophets but deceptive predictors of the future? Who are the false apostles but the preachers of a spurious gospel? Who also are the Antichrists, both now and evermore, but the men who rebel against Christ …

Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies likewise. Now, that which he subjoins to evil things, he of course confesses to be itself an evil; and all the greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that “there must be heresies also.” For he shows us that it was owing to the prospect of the greater evil that he readily believed the existence of the lighter ones; and so far indeed was he from believing, in respect of evils (of such a kind), that heresies were good, that his object was to forewarn us that we ought not to be surprised at temptations of even a worse stamp, since (he said) they tended “to make manifest all such as were approved;” in other words, those whom they were unable to pervert. …

Where was Marcion then , that shipmaster of Pontus, the zealous student of Stoicism? Where was Valentinus then , the disciple of Platonism? For it is evident that those men lived not so long ago, in the reign of Antoninus for the most part, and that they at first were believers in the doctrine of the Catholic Church, in the church of Rome under the episcopate of the blessed Eleutherus, until on account of their ever restless curiosity, with which they even infected the brethren, they were more than once expelled. Marcion, indeed, [went] with the two hundred sesterces which he had brought into the church, and, when banished at last to a permanent excommunication, they scattered abroad the poisons of their doctrines. …

These were the ingenious arts of “spiritual wickednesses,” wherewith we also, my brethren, may fairly expect to have “to wrestle,” as necessary for faith, that the elect may be made manifest, (and) that the reprobate may be discovered. And therefore they possess influence, and a facility in thinking out and fabricating errors, which ought not to be wondered at as if it were a difficult and inexplicable process, seeing that in profane writings also an example comes ready to hand of a similar facility. You see in our own day, composed out of Virgil, a story of a wholly different character, the subject-matter being arranged according to the verse, and the verse according to the subject-matter. In short, Hosidius Geta has most completely pilfered his tragedy of Medea from Virgil. …

“The head of every man is Christ.” What Christ, if He is not the author of man? The head he has here put for authority ; now “authority” will accrue to none else than the “author.” Of what man indeed is He the head? Surely of him concerning whom he adds soon afterwards: “The man ought not to cover his head, forasmuch as he is the image of God.” Since then he is the image of the Creator (for He , when looking on Christ His Word, who was to become man, said, “Let us make man in our own image, after our likeness”), how can I possibly have another head but Him whose image I am? For if I am the image of the Creator there is no room in me for another head. …

My own path, however, lies along the original tenets of their chief teachers, not with the self-appointed leaders of their promiscuous followers. Nor shall we hear it said of us from any quarter, that we have of our own mind fashioned our own materials, since these have been already produced, both in respect of the opinions and their refutations, in carefully written volumes, by so many eminently holy and excellent men, not only those who have lived before us, but those also who were contemporary with the heresiarchs themselves: for instance Justin, philosopher and martyr; Miltiades, the sophist of the churches; Irenæus, that very exact inquirer into all doctrines; our own Proculus, the model of chaste old age and Christian eloquence. All these it would be my desire closely to follow in every work of faith, even as in this particular one. …

Now it is no matter of surprise if arguments are captiously taken from the writings of (the apostle) himself, inasmuch as there “must needs be heresies;” but these could not be, if the Scriptures were not capable of a false interpretation. Well, then, heresies finding that the apostle had mentioned two “men”, “the inner man,” that is, the soul, and “the outward man,” that is, the flesh, awarded salvation to the soul or inward man, and destruction to the flesh or outward man, because it is written (in the Epistle) to the Corinthians: “Though our outward man decayeth, yet the inward man is renewed day by day.” Now, neither the soul by itself alone is “man” (it was subsequently implanted in the clayey mould to which the name man had been already given), nor is the flesh without the soul “man”: for after the exile of the soul from it, it has the title of corpse. …

And so the flesh shall rise again, wholly in every man, in its own identity, in its absolute integrity. Wherever it may be, it is in safe keeping in God’s presence, through that most faithful “Mediator between God and man, (the man) Jesus Christ,” who shall reconcile both God to man, and man to God; the spirit to the flesh, and the flesh to the spirit. Both natures has He already united in His own self; He has fitted them together as bride and bridegroom in the reciprocal bond of wedded life. Now, if any should insist on making the soul the bride, then the flesh will follow the soul as her dowry. The soul shall never be an outcast, to be had home by the bridegroom bare and naked. She has her dower, her outfit, her fortune in the flesh, which shall accompany her with the love and fidelity of a foster-sister. …

Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, “For there must be heresies among you, that they who are approved may be made manifest among you.” For as that man is “approved” in medicine who, on account of his experience in various (medical) heresies, and his honest examination of the majority of them, has selected the preferable system, and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best, so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. …