For that the knowledge does not appertain to all, he expressly adds: "Being knit together in love, and unto all the riches of the full assurance of knowledge, to the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and of knowledge."
And again in another place he says: "To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge."
ield, indeed, seems to me according to these things to be the Scripture, which was planted with what is manifest in the words of the history, and the law, and the prophets, and the rest of the thoughts; for great and varied is the planting of the words in the whole Scripture; but the treasure hidden in the field is the thoughts concealed and lying under that which is manifest, "of wisdom hidden in a mystery," "even Christ, in whom are all the treasures of wisdom and knowledge hidden."
and who declare both their power in union and their distinction in order, called atheists? Nor is our teaching in what relates to the divine nature confined to these points; but we recognise also a multitude of angels and ministers,
I hear also those words of his, "And these things I say, lest any man should beguile you with enticing words, or one should enter in to spoil you."
But seeking ends in finding, driving out the empty trifling, and approving of the contemplation which confirms our faith. "And this I say, lest any man beguile you with enticing words,"
blotted out the handwriting which was against us.
If we also, in our diverse provinces, (but) present mutually in spirit,
"As ye have therefore received Christ Jesus the Lord, so walk in Him, rooted and built up in Him, and stablished in the faith."
"Beware lest any man spoil you of faith in Christ by philosophy and vain deceit," which does away with providence, "after the tradition of men; "for the philosophy which is in accordance with divine tradition establishes and confirms providence, which, being done away with, the economy of the Saviour appears a myth, while we are influenced "after the elements of the world, and not after Christ."
Col. 2:6 - NIV, NAB - in Archelaus Acts of the Disputation with the Heresiarch Manes
Beware lest any one spoil you through philosophy and vain deceit, after the rudiments of the world, and not after Christ. For in Him dwelleth all the fulness of the Godhead."
And again, "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ; "
For Paul too, in the Epistles, plainly does not disparage philosophy; but deems it unworthy of the man who has attained to the elevation of the Gnostic, any more to go back to the Hellenic "philosophy," figuratively calling it the rudiments of this world,"
So also to the Colossians, who were Greek converts, "Beware lest any man spoil you by philosophy and vain deceit, after the tradition of men, after the rudiments of this world, and not after Christ,"
It is the prerogative of the Gnostic, then, to know how to make use of speech, and when, and how, and to whom. And already the apostle, by saying, "After the rudiments of the world, and not after Christ,"
"Now the wild olive is inserted into the fatness of the olive,"
The apostle, so far back as his own time, foresaw, indeed, that philosophy would do violent injury to the truth.
Writing to the Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost."
When, again, he warns them to "beware of subtle words and philosophy," as being "a vain deceit," such as is "after the rudiments of the world" (not understanding thereby the mundane fabric of sky and earth, but worldly learning, and "the tradition of men," subtle in their speech and their philosophy),
Paul, indeed, observing that there are in Greek philosophy certain things not to be lightly esteemed, which are plausible in the eyes of the many, but which represent falsehood as truth, says with regard to such: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ."
For it seems expedient that we, making an onslaught upon the opinion which constitutes the prime source of (contemporaneous) evils, should prove what are the originating principles
Beware lest any man spoil you through philosophy and vain deceit.
But there is a wide difference between Christians and philosophers. And when the apostle says, "Beware, lest any man spoil you through philosophy and vain deceit,"
Moreover, the blessed Apostle Paul, filled with the Holy Spirit, and sent forth for the calling and training of the heathen, bears witness and instructs us, saying, "See that no man despoil you through philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ, because in Him dwelleth all the fulness of divinity."
Col. 2:8 - NIV, NAB - in Gregory Thaumaturgus Oration and Panegyric Addressed to Origen
And accordingly, no one of the ancients has ever induced any one of the moderns, or those of the Peripatetic school, to turn to his way of thinking, and adopt his method of philosophizing; and, on the other band, none of the moderns has imposed his notions upon those of the ancient school. Nor, in short, has any one done so with any other.
But assuredly, because they contributed no advantage to life, they neither obeyed their own decrees, nor has any one been found, through so many ages, who lived in accordance with their laws. Therefore philosophy
wisdom and the "frivolous error of the plausible words of the wisdom of men,"
"according to the will of the prince of the dominion of the air, and of the spirit which works in those men who will not obey, according to the training of this world, and not according to the doctrine of Christ."
and further, "In Him dwelleth all the fulness of the Godhead; "
for if in Its fulness It has baffled man's understanding, much more has a portion of It, especially when partaking of the fulness
Denote our bodies: God's true temple
And when it is said "above thy fellows," it is meant that the grace of the Spirit was not given to it as to the prophets, but that the essential fulness of the Word of God Himself was in it, according to the saying of the apostle, "In whom dwelt all the fulness of the Godhead bodily."
en afterwards the world had attained unto its completion, there came down from above, for causes that we shall afterwards declare, in the time of Herod a certain man called Christ, with a threefold nature, and a threefold body, and a threefold power, (and) having in himself all (species of) concretions and potentialities (derivable) from the three divisions of the world; and that this, says (the Peratic), is what is spoken: "It pleased him that in him should dwell all fulness bodily,"
that this is what has been declared, "in whom dwelleth all the fulness of the Godhead bodily."
These things, then, were given for a sign; but the signs were not unsymbolical, that is, neither unmeaning nor to no purpose, inasmuch as they were given by a wise Artist; but the circumcision after the flesh typified that after the Spirit. For "we," says the apostle, "have been circumcised with the circumcision made without hands."
"In Christo autem circumcisi estis, circumcisione non manu facta, in exspoliatione corporis carnis, in circumcisione Christi.
Thus, that which becomes a spoil when stripped off, was a vestment as long as it remained laid over. Hence the apostle, when he call circumcision "a putting off (or spoliation) of the flesh,"
of God introducing the spiritual circumcision.
(And the object of this was,) when the Archon condemned his own peculiar figment (of flesh) to death, (that is,) to the cross, that that soul which had been nourished in the body (born of the Virgin) might strip off that body and nail it to the (accursed) tree. (In this way the soul) would triumph by means of this (body) over principalities and powers,
Col. 2:11 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Paul also, to the Colossians: "Ye are circumcised with the circumcision not made with hands in the putting off of the flesh, but with the circumcision of Christ."
that we were then buried with Christ in baptism, and also raised again with Him through the faith of the operation of God, who hath raised Him from the dead.
of bestowing even on the unworthy, what He has engaged (to give); and they turn His liberality into slavery. But if it is of necessity that God grants us the symbol of death,
Thanks to this simplicity of truth, so opposed to the subtlety and vain deceit of philosophy, we cannot possibly have any relish for such perverse opinions. Then, if God "quickens us together with Christ, forgiving us our trespasses,"
For unto this end was manifested the Son of God, to undo the works of the devil: "for He has "undone" them withal, by setting man free through baptism, the "handwriting of death" having been "made a gift of" to him:
and redeem them from the snare of the devil, and the ill-usage of the demons, and free them from every unlawful word, and every absurd practice and wicked thought; forgive them all their offences, both voluntary and involuntary, and blot out that handwriting which is against them,
pointing out thus that remission of sins which follows upon His advent, by which "He has destroyed the handwriting" of our debt, and "fastened it to the cross; "
Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it;
was also necessary, (that figure) through which Jesus was to win the victory?
on which the "serpent" the devil was "made a show of,"
Now triumphed over, to unequal
and then, "Blotting out the handwriting of sins that was against us."
" For if the people, according to them, are the subject of the prophecy, how is the man said to be led away to death because of the iniquities of the people of God, unless he be a different person from that people of God? And who is this person save Jesus Christ, by whose stripes they who believe on Him are healed, when "He had spoiled the principalities and powers (that were over us), and had made a show of them openly on His cross? "
Entertaining, then, such exalted views regarding Jesus, not only with respect to the Deity within, and which was hidden from the view of the multitude, but with respect to the transfiguration of His body, which took place when and to whom He would, we say, that before Jesus had "put off the governments and powers,"
, He spoiled powers, they being openly triumphed over in Himself,"
But since "having put off from Himself the principalities and the powers, He made a show of them openly, triumphing over in the cross,"
For perhaps also each of those who have been crucified with Christ puts off from himself the principalities and the powers, and makes a show of them and triumphs over them in the cross;
apostles ordained, that "we should not judge any one in respect to meat or drink, or in regard to a feast day, or the new moons, or the sabbaths."
Now tell me, Marcion, what is your opinion of the apostle's language, when he says, "Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the sabbath, which is a shadow of things to come, but the body is of Christ? "
It is to this practice of setting apart some days distinct from others, that Paul seems to me to refer in the expression, "part of the feast; "
Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,
and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, "Let no man therefore judge you in meat or in drink," etc.,
and is a shadow of the things to come,
who go into matters of which they have no perception.
Et rursus dicit: "Nemo vos seducat in voluntaria humilitatis religione, et parcimonia corporis."
The doctrine, however, of Simon's sorcery, which inculcated the worship of angels,
But when he blames those who alleged visions of angels as their authority for saying that men must abstain from meats-"you must not touch, you must not taste"-in a voluntary humility, (at the same time) "vainly puffed up in the fleshly mind, and not holding the Head,"
customs, and converted afterwards to Christianity by a miraculous appearance of Jesus, the following words may be read in the Epistle to the Colossians: "Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind; and not holding the Head, from which all the body by joint and bands having nourishment ministered, and knit together, increaseth with the increase of God."
and says: "See thou do it not; for I am thy fellow-servant, and of thy brethren. Worship Jesus the Lord."
And such the apostle fitly rebuked, as "obeying the superstitions of angels, puffed up by their fleshly mind; not holding Christ the head, from whom all the body, joined together by links, and inwoven and grown together by mutual members in the bond of charity, increaseth to God; "
go wandering about idly, and exalt themselves, and make their boast" in the mind of the flesh."
-this man will first of all "hold the head, from which the whole body is compacted and bound together, and, through means of every joint according to the measure of the ministration of each several part, maketh increase of the body to the edification of itself in love."
by His blood; and "holding the Head, from which the whole body of the Church, having been fitted together, takes increase"
For he says in another passage also"How is it that you conduct yourselves as if you were even now living in the world? "
Col. 2:20 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? "
Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? "
but observing those things: "Touch not, taste not, handle not; which indeed seem to have a form of religion, in that the body is not spared."
For how could they be a plant of His Father who were offended at the words of Jesus, words which turn men away from the precept, "Handle not, nor taste, nor touch,-all which things were to perish in the using-after the precepts and doctrines of men,"
For Moses had evidently received the law from God. When, therefore, he speaks of their "following the commandments and doctrines of men,"
, finally, by the patience of the flesh, does battle under persecution. If flight press hard, the flesh wars with
Go to the Chronological List of all Early Christian Writings
Please buy the CD to support the site, view it without ads, and get bonus stuff!