Cerinthus the Heresiarch

5. The Sabbath and the rest of the discipline of the Jews they observed just like them, but at the same time, like us, they celebrated the Lord’s days as a memorial of the resurrection of the Saviour.806

6. Wherefore, in consequence of such a course they received the name of Ebionites, which signified the poverty of their understanding. For this is the name by which a poor man is called among the Hebrews.807

CHAPTER XXVIII. Cerinthus the Heresiarch.

1. We have understood that at this time Cerinthus,808 the author of another heresy, made his appearance. Caius, whose words we quoted above,809 in the Disputation which is ascribed to him, writes as follows concerning this man:

against the developed Christology of the Catholic Church (cf. e.g. the accounts of Tertullian and of Hippolytus with that of Irenæus). The “these” (οὗτοι δὲ) here would seem to refer only to the second class of Ebionites; but we know from the very nature of the case, as well as from the accounts of others, that this conduct was true as well of the first, and Eusebius, although he may have been referring only to the second, cannot have intended to exclude the first class in making the statement. 806The question again arises whether Eusebius is referring here to the second class of Ebionites only, and is contrasting their conduct in regard to Sabbath observance with that of the first class, or whether he refers to all Ebionites, and contrasts them with the Jews. The subject remains the same as in the previous sentence; but the persons referred to are contrasted with ἐκεῖνοι, whom they resemble in their observance of the Jewish Sabbath, but from whom they differ in their observance of the Lord’s day. The most natural interpretation of the Greek is that which makes the οὗτοι δὲ refer to the second class of Ebionites, and the ἐκεῖνοι to the first; and yet we hear from no one else of two sharply defined classes separated by religious customs, in addition to doctrinal opinions, and it is not likely that they existed. If this interpretation, however, seems necessary, we may conclude that some of them observed the Lord’s day, while others did not, and that Eusebius naturally identified the former with the more, and the latter with the less, orthodox class, without any especial information upon the subject. It is easier, too, to explain Eusebius’ suggestion of a second derivation for the name of Ebionite, if we assume that he is distinguishing here between the two classes. Having given above a reason for calling the first class by that name, he now gives the reason for calling the second class by the same. 807 See note 2. 808The earliest account which we have of Cerinthus is that of Irenæus (Adv. Hær. I. 26. 1; cf. III. 3. 4, quoted at the end of this chapter, and 11. 1), according to which Cerinthus, a man educated in the wisdom of the Egyptians, taught that the world was not made by the supreme God, but by a certain power distinct from him. He denied the supernatural birth of Jesus, making him the son of Joseph and Mary, and distinguishing him from Christ, who descended upon him at baptism and left him again at his crucifixion. He was thus Ebionitic in his Christology, but Gnostic in his doctrine of the creation. He claimed no supernatural power for himself as did Simon Magus and Menander, but pretended to angelic revelations, as recorded by Caius in this paragraph. Irenæus (who is followed by Hippolytus, VII. 21 and X. 17) says nothing of his chiliastic views, but these are mentioned by Caius in the present paragraph, by Dionysius (quoted by Eusebius, VII. 25, below), by Theodoret (Hær. Fab. II. 3), and by Augustine (De Hær. I. 8), from which accounts we can see that those views were very sensual. The fullest description which we have of Cerinthus and his followers is that of Epiphanius (Hær. XXVIII.), who records a great many traditions as to his life (e.g. that he was one of the false apostles who opposed Paul, and one of the circumcision who rebuked Peter for eating with Cornelius, &c.), and also many details as to his system, some of which are quite contradictory. It is clear, however, that he was Jewish in his training and sympathies, while at the same time possessed of Gnostic tendencies. He represents a position of transition from Judaistic Ebionism to Gnosticism, and may be regarded as the earliest Judaizing Gnostic. Of his death tradition tells us nothing, and as to his dates we can say only that he lived about the end of the first century. Irenæus (III. 2. 1) supposed John to have written his gospel and epistle in opposition to Cerinthus. On the other hand, Cerinthus himself was regarded by some as the author of the Apocalypse (see Bk. VII. chap. 25, below), and most absurdly as the author of the Fourth Gospel also (see above, chap. 24, note 1). 809 See Bk. II. chap. 25, §7. Upon Caius, see the note given there. The Disputation is the same that is quoted in that passage.

BOOK III CHAPTER XXIX Nicolaus and the Sect named after him. 197 2. “But Cerinthus also, by means of revelations which he pretends were written by a great apostle, brings before us marvelous things which he falsely claims were shown him by angels; and he says that after the resurrection the kingdom of Christ will be set up on earth, and that the flesh dwelling in Jerusalem will again be subject to desires and pleasures. And being an enemy of the Scriptures of God, he asserts, with the purpose of deceiving men, that there is to be a period of a thousand years810 for marriage festivals.”811 3. And Dionysius,812 who was bishop of the parish of Alexandria in our day, in the second book of his work On the Promises, where he says some things concerning the Apocalypse of John which he draws from tradition, mentions this same man in the following words:813 4. “But (they say that) Cerinthus, who founded the sect which was called, after him, the Cerinthian, desiring reputable authority for his fiction, prefixed the name. For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one. 5. And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion, that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace.” 6. These are the words of Dionysius. But Irenæus, in the first book of his work Against Heresies,814 gives some more abominable false doctrines of the same man, and in the third book relates a story which deserves to be recorded. He says, on the authority of Polycarp, that the apostle John once entered a bath to bathe; but, learning that Cerinthus was within, he sprang from the place and rushed out of the door, for he could not bear to remain under the same roof with him. And he advised those that were with him to do the same, saying, “Let us flee, lest the bath fall; for Cerinthus, the enemy of the truth, is within.”815

810Cf. Rev. xx. 4. On chiliasm in the early Church, see below, chap. 39, note 19. 811It is a commonly accepted opinion founded upon this passage that Caius rejected the apostolic authorship of the Apocalypse and considered it a work of Cerinthus. But the quotation by no means implies this. Had he believed that Cerinthus wrote the Apocalypse commonly ascribed to John, he would certainly have said so plainly, and Eusebius would just as certainly have quoted his opinion, prejudiced as he was himself against the Apocalypse. Caius simply means that Cerinthus abused and misinterpreted the vision of the Apocalypse for his own sensual purposes. That this is the meaning is plain from the words “being an enemy to the Divine Scriptures,” and especially from the fact that in the Johannine Apocalypse itself occur no such sensual visions as Caius mentions here. The sensuality was evidently superimposed by the interpretation of Cerinthus. Cf. Weiss’ N. T. Einleitung, p. 82. 812Upon Dionysius and his writings, see below, Bk. VI. chap. 40, note 1. 813The same passage is quoted with its context in Bk. VII. chap. 25, below. The verbs in the portion of the passage quoted here are all in the infinitive, and we see, from Bk. VII. chap. 25, that they depend upon an indefinite λέγουσιν, “they say”; so that Eusebius is quite right here in saying that Dionysius is drawing from tradition in making the remarks which he does. Inasmuch as the verbs are not independent, and the statement is not, therefore, Dionysius’ own, I have inserted, at the beginning of the quotation, the words “they say that,” which really govern all the verbs of the passage. Dionysius himself rejected the theory of Cerinthus’ authorship of the Apocalypse, as may be seen from Bk. VII. chap. 25, §7. 814Irenæus, Adv. Hær. I. 26. 1. 815See ibid. III. 3. 4. This story is repeated by Eusebius, in Bk. IV. chap. 14. There is nothing impossible in it. The occurrence fits well the character of John as a “son of thunder,” and shows the same spirit exhibited by Polycarp in his encounter with Marcion (see below, Bk. IV. chap. 14). But the story is not very well authenticated, as Irenæus did not himself hear it from Polycarp, but only from others to whom Polycarp had told it. The unreliability of such second-hand tradition is illustrated abundantly in the case of Irenæus himself, who gives some reports, very far from true, upon the authority of certain presbyters (e.g. that Christ lived fifty years; II. 22. 5). This same story, with much more fullness of detail, is repeated by Epiphanius (Hær. XXX. 24), but of Ebion (who never existed), instead of Cerinthus. This shows that the story was a very common one, while, at the same time, so vague in its details as to admit of an application to any heretic who suited the purpose. That somebody met somebody in a bath seems quite probable, and there is nothing to prevent our accepting the story as it stands in Irenæus, if we choose to do so. One thing, at least, is certain, that Cerinthus is a historical character, who in