Answering Pagans and Jews

Tertullian, Prescription against Heretics 2

Tertullian · c. 155–c. 220 AD

Fever, that final installment in the grim ledger of deadly and torturous exits allotted to humanity, does not shock us simply because it exists; it exists. Nor does it shock us because it kills; that is its job. Heresies, engineered to rot and destroy faith, operate on the same brutal logic: if we tremble at what they *can* do, we must first tremble at the fact that they *are*; for as long as they exist, they possess the power to act, and as long as they can act, they exist. Yet we treat fever as the evil it is—rotten in cause and in force—abhorring it rather than gawking at it, and we take whatever precautions we can, precisely because we lack the power to abolish it. Heresies, however, inflict eternal death and the fiercer heat of a greater fire, and yet certain people choose to marvel at their destructive reach rather than avoid it, even though the power to avoid them lies in their own hands.

They will prevail only as long as people marvel that they prevail at all. Either the spectacle of marveling becomes a stumbling block, or they marvel *because* they have already stumbled, imagining that such potency must spring from some kernel of truth. It is a marvel, certainly, that evil wields power; unless, of course, heresies only flex their muscle among those who have no strength in the faith. In the arena, a fighter often wins not because he is strong, nor because he is invincible, but because the man he beat had no strength at all; match that same victor against a truly strong opponent later, and he goes down defeated. Heresies work the same way: they draw their only power from the weaknesses of certain people, prevailing over nothing at all, provided they never run into a robust faith.

Latin

Febrem denique, inter caeteros mortiferos et cruciarios exitus erogando homini deputatam, neque quia est miramur, est enim; neque quia erogat hominem, ad hoc enim est. Proinde haereses, ad languorem et interitum fidei productas, si expavescimus hoc eas posse, prius est, ut expavescamus hoc eas esse; quae, dum sunt, habent posse; et dum possunt, habent esse. Sed enim febrem, ut malum et de caussa et de potentia sua, ut notum est, abominamur potius quam miramur, et, quantum in nobis est, praecavemus, non habentes abolitionem ejus in nostra potestate; haereses vero, mortem aeternam et majoris ignis ardorem inferentes, malunt quidam mirari quod hoc possint, quam devitare ne possint, cum habeant devitandi potestatem. Caeterum nihil valebunt, si illas tantum valere non mirentur. Aut enim, dum mirantur, in scandalum subministrantur; aut, quia scandalizantur, ideo mirantur, quasi, quod tantum valeant, ex aliqua veniat veritate. Mirum scilicet, ut malum vires suas habeat; nisi quod haereses apud eos multum valeant, qui in fide non valent. In pugna pugilum et gladiatorum, plerumque non quia fortis est vincit quis, aut quia non potest vinci, sed quoniam ille, qui victus est, nullis viribus fuit; adeo idem ille victor bene valenti postea comparatus, etiam superatus recedit. Non aliter haereses de quorumdam infirmitatibus habent quod valent, nihil valentes, si in bene valentem fidem incurrant.

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