1 Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητάς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 2 καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου· οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 3 εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω, ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπ’ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι. 4 ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 5 καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφειλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ Πόσον ὀφείλεις τῷ κυρίῳ μου; 6 ὁ δὲ εἶπεν Ἑκατὸν βάτους ἐλαίου. ὁ δὲ εἶπεν αὐτῷ Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. 7 ἔπειτα ἑτέρῳ εἶπεν Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν Ἑκατὸν κόρους σίτου. λέγει αὐτῷ Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. 8 καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσιν. 9 Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς [Marcion: ὑμῖν] ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 10 ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 11 εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 12 καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε [Marcion: εὑρέθητε], τὸ ἡμέτερον [Marcion: ἐμὸν] τίς δώσει ὑμῖν; 13 Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ. 14 Ἤκουον δὲ ταῦτα πάντα οἱ Φαρισαῖοι φιλάργυροι ὑπάρχοντες, καὶ ἐξεμυκτήριζον αὐτόν. 15 καὶ εἶπεν αὐτοῖς Ὑμεῖς ἐστε οἱ δικαιοῦντες ἑαυτοὺς ἐνώπιον τῶν ἀνθρώπων, ὁ δὲ Θεὸς γινώσκει τὰς καρδίας ὑμῶν· ὅτι τὸ ἐν [Marcion: παρὰ] ἀνθρώποις ὑψηλὸν βδέλυγμα ἐστιν ἐνώπιον τοῦ Θεοῦ. 16 Ὁ νόμος καὶ οἱ προφῆται μέχρι [Marcion: ἕως] Ἰωάννου· ἀπὸ τότε [Marcion: ἀφ᾽ οὗ] ἡ βασιλεία τοῦ Θεοῦ εὐαγγελίζεται καὶ πᾶς εἰς αὐτὴν βιάζεται. 17 εὐκοπώτερον δέ ἐστιν τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν [Marcion: ἢ τῶν λόγων μου μίαν κεραίαν παρελθεῖν]. | 1 He also said to his disciples, “There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 2 He called him, and said to him, ‘What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.’ 3 “The manager said within himself, ‘What will I do, seeing that my lord is taking away the management position from me? I don’t have strength to dig. I am ashamed to beg. 4 I know what I will do, so that when I am removed from management, they may receive me into their houses.’ 5 Calling each one of his lord’s debtors to him, he said to the first, ‘How much do you owe to my lord?’ 6 He said, ‘A hundred batos of oil.’ He said to him, ‘Take your bill, and sit down quickly and write fifty.’ 7 Then he said to another, ‘How much do you owe?’ He said, ‘A hundred cors of wheat.’ He said to him, ‘Take your bill, and write eighty.’ 8 “His lord commended the dishonest manager because he had done wisely, for the children of this world are, in their own generation, wiser than the children of the light. 9 I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 10 He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 11 If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12 If you have not been found faithful in that which is another’s, who will give you that which is your own [Marcion: mine]? 13 No one servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren’t able to serve God and Mammon.” 14 The Pharisees, who were lovers of money, also heard all these things, and they scoffed at him. 15 He said to them, “You are those who justify yourselves in the sight of men, but God knows your hearts. For that which is exalted among men is an abomination in the sight of God. 16 The law and the prophets were until John. From that time [Marcion: from whom] the Good News of God’s Kingdom is preached, and everyone is forcing his way into it. 17 But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall [Marcion: than for one tiny stroke of a pen in my words to pass away]. |
Tertullian, Against Marcion 4.33.4: [4] Et illud itaque relucebit, quomodo dictum, Si in mammona iniusto fideles non extitistis, quod verum est quis vobis credet? in nummo scilicet iniusto, non in creatore, quem et Marcion iustum facit. Et si in alieno fideles inventi non estis, meum quis dabit vobis? alienum enim debet esse a servis dei quod iniustum est. Creator autem quomodo alienus erat pharisaeis, proprius deus Iudaicae gentis? Si ergo haec non cadunt in creatorem, sed in mammonam, Quis vobis credet quod verius est? et, Quis vobis dabit quod meum est? non potest quasi alius dixisse de alterius dei gratia. / [4] Accordingly, this will throw light upon the sense in which it was said, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? " "In the unrighteous mammon," that is to say, in unrighteous riches, not in the Creator; for even Marcion allows Him to be righteous: "And if ye have not been faithful in that which is another man's, who will give to you that which is mine? " For whatever is unrighteous ought to be foreign to the servants of God. But in what way was the Creator foreign to the Pharisees, seeing that He was the proper God of the Jewish nation? Forasmuch then as the words, "Who will entrust to you the truer riches? "and, "Who will give you that which is mine? "are only suitable to the Creator and not to mammon, He could not have uttered them as alien to the Creator, and in the interest of the rival god.
Tertullian, Against Marcion 4.33.6-7: [6] Si autem et iustificantes se coram hominibus pharisaei spem mercedis in homine ponebant, illo eos sensu increpabat quo et propheta Hieremias: Miser homo, qui spem habet in homine. Si et adicit, Scit autem deus corda vestra, illius dei vim commemorabat qui lucernam se pronuntiabat, scrutantem renes et corda. Si superbiam tangit, Quod elatum est apud homines perosum est deo, Esaiam ponit ante oculos: Dies enim domini sabaoth, in omnem contumeliosum et superbum, in omnem sublimem et elatum, et humiliabuntur. [7] Possum iam colligere cur tanto aevo deus Marcionis fuerit in occulto. Expectabat, opinor, donec haec omnia disceret a creatore. Didicit ergo usque ad Ioannis tempora, atque ita exinde processit annuntiare regnum dei, dicens, Lex et prophetae usque ad Ioannem, ex quo regnum dei annuntiatur. / [6] But when the Pharisees "justified themselves before men," and placed their hope of reward in man, He censured them in the sense in which the prophet Jeremiah said, "Cursed is the man that trust-eth in man." Since the prophet went on to say, "But the Lord knoweth your hearts," he magnified the power of that God who declared Himself to be as a lamp, "searching the reins and the heart." When He strikes at pride in the words: "That which is highly esteemed among men is abomination in the sight of God," He recalls Isaiah: "For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is arrogant and lifted up, and they shall be brought low." [7] I can now make out why Marcion's god was for so long an age concealed. He was, I suppose, waiting until he had learnt all these things from the Creator. He continued his pupillage up to the time of John, and then proceeded forthwith to announce the kingdom of God, saying: "The law and the prophets were until John; since that time the kingdom of God is proclaimed."
Tertullian, Against Marcion 4.33.9: [9] Transeat igitur caelum et terra citius, sicut et lex et prophetae, quam unus apex verborum domini. Verbum enim, inquit Esaias, dei nostri manet in aevum. Nam quoniam in Esaia iam tunc Christus, sermo scilicet et spiritus creatoris, Ioannem praedicarat, vocem clamantis in deserto, Parate viam domini, in hoc venturum ut legis et prophetarum ordo exinde cessaret, per adimpletionem non per destructionem, et regnum dei a Christo annuntiaretur, ideo subtexuit facilius elementa transitura quam verba sua, confirmans hoc quoque quod de Ioanne dixerat non praeterisse. / [9] "More easily, therefore, may heaven and earth pass away----as also the law and the prophets----than that one tittle of the Lord's words should fail." "For," as says Isaiah: "the word of our God shall stand for ever." Since even then by Isaiah it was Christ, the Word and Spirit of the Creator, who prophetically described John as "the voice of one crying in the wilderness to prepare the way of the Lord," and as about to come for the purpose of terminating thenceforth the course of the law and the prophets; by their fulfilment and not their extinction, and in order that the kingdom of God might be announced by Christ, He therefore purposely added the assurance that the elements would more easily pass away than His words fail; affirming, as He did, the further fact, that what He had said concerning John had not fallen to the ground.
Epiphanius, Panarion 42.11.6: <μγ>. «Ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου καὶ πᾶς εἰς αὐτὴν βιάζεται». / 43. 'The Law and the prophets were until John, and every man presseth into it.'
Epiphanius, Panarion 42.11.17: <Σχόλιον> <μγ>. «Ὁ νόμος καὶ οἱ προφῆται ἕως Ἰωάννου καὶ πᾶς εἰς αὐτὴν βιάζεται». <Ἔλεγχος> <μγ>. Εἰ νόμον τάσσει καὶ προφήτας ἀποκαλεῖ καὶ οὐκ ἀνομίαν δηλοῖ τὸν νόμον οὐδὲ ψευδοπροφήτας φάσκει τοὺς προφήτας, σαφῶς ὁμολογεῖται μεμαρτυρηκέναι τὸν σωτῆρα τοῖς προφήταις καὶ δέδεικται ὡς περὶ αὐτοῦ προεφήτευσαν. / Scholion 43. 'The Law and the prophets were until John, and every man presseth into it.' Elenchus 43. If he prescribes a Law and names prophets, and does not declare the Law lawlessness or accuse the prophets of being false prophets, it is plainly acknowledged that the Saviour has testified to the prophets; and it is proved that they prophesied of him.
Adamantius Dialogue, according to Dieter T. Roth (pages 378-379): 56,11–12 (1.28)—[Meg.] . . . οὐδεὶς δύναται δυσὶ κυρίοις δουλεύειν· . . . | . . . Nemo potest servire duobus dominis. . . . | 56,20–23 (1.28)—[Ad.] . . . οὐδεὶς φησίν δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. | . . . Nemo potest, inquit, duobus dominis servire; aut enim unum odio habebit et alterum amabit, aut, unum patietur et alterum contemned. Non potestis Deo servire et mamonae.
Luke 16.18-31, against divorce, the parable of the rich man and Lazarus.
18 Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ καὶ πᾶς γαμῶν ἑτέραν μοιχεύει, καὶ ὁ ἀπολελυμένην ἀπὸ ἀνδρὸς γαμῶν μοιχεύει [Marcion: ὁμοίως μοιχός ἐστιν]. 19 Ἄνθρωπος δέ τις ἦν πλούσιος, καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον εὐφραινόμενος καθ’ ἡμέραν λαμπρῶς. 20 πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο πρὸς τὸν πυλῶνα αὐτοῦ εἱλκωμένος [Marcion: ᾑλκωμένος] 21 καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἐπέλειχον τὰ ἕλκη [Marcion: τραύματα] αὐτοῦ. 22 ἐγένετο δὲ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον τοῦ Ἀβραάμ· ἀπέθανεν δὲ καὶ ὁ πλούσιος καὶ ἐτάφη. 23 καὶ ἐν τῷ Ἅιδῃ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τοῖς κόλποις [Marcion: ἐν τῷ κόλπῷ] αὐτοῦ. 24 καὶ αὐτὸς φωνήσας εἶπεν Πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου αὐτοῦ ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. 25 εἶπεν δὲ Ἀβραάμ Τέκνον, μνήσθητι ὅτι ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου, καὶ Λάζαρος ὁμοίως τὰ κακά· νῦν δὲ ὧδε παρακαλεῖται σὺ δὲ ὀδυνᾶσαι. 26 καὶ ἐν πᾶσι τούτοις μεταξὺ ἡμῶν καὶ ὑμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ θέλοντες διαβῆναι ἔνθεν [Marcion: ἐνταῦθα] πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν πρὸς ἡμᾶς [Marcion: ὧδε] διαπερῶσιν. 27 εἶπεν δέ Ἐρωτῶ σε οὖν, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὸν οἶκον τοῦ πατρός μου· 28 ἔχω γὰρ ἐκεῖ πέντε ἀδελφούς· ὅπως διαμαρτύρηται αὐτοῖς, ἵνα μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τὸν τόπον τοῦτον τῆς βασάνου. 29 λέγει δὲ αὐτῷ Ἀβραάμ Ἔχουσι ἐκεῖ Μωϋσέα καὶ τοὺς προφήτας· ἀκουσάτωσαν αὐτῶν. 30 ὁ δὲ εἶπεν Οὐχί, πάτερ Ἀβραάμ, ἀλλ’ ἐάν τις ἀπὸ [Marcion: ἐκ] νεκρῶν πορευθῇ πρὸς αὐτοὺς, μετανοήσουσιν. 31 εἶπεν δὲ [Marcion: ὁ δὲ εἶπεν] αὐτῷ Εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἀκούουσιν [Marcion: ἤκουσαν], οὐδὲ ἐάν τις ἐκ νεκρῶν ἀναστῇ πεισθήσονται [Marcion: ἀπέλθῃ ἀκούσουσιν αὐτοῦ]. | 18 Everyone who divorces his wife and marries another commits adultery. He [Marcion: everyone] who marries one who is divorced from a husband commits adultery [Marcion: is likewise an adulterer]. 19 “Now there was a certain rich man, and he was clothed in purple and fine linen, living in luxury every day. 20 A certain beggar, named Lazarus, was taken to his gate, full of sores, 21 and desiring to be fed with the crumbs that fell from the rich man’s table. Yes, even the dogs came and licked his sores [Marcion: wounds]. 22 The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died, and was buried. 23 In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. 24 He cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue! For I am in anguish in this flame.’ 25 “But Abraham said, ‘Son, remember that you, in your lifetime, received your good things, and Lazarus, in the same way, bad things. But here he is now comforted, and you are in anguish. 26 Besides all this, between us and you there is a great gulf fixed, that those who want to pass from here to you are not able, and that no one may cross over from there to us [Marcion: hither].’ 27 “He said, ‘I ask you therefore, father, that you would send him to my father’s house; 28 for I have five brothers there, that he may testify to them, so they won’t [Marcion: lest they] also come into this place of torment.’ 29 “But Abraham [Marcion: he] said to him, ‘They have Moses and the prophets there. Let them listen to them.’ 30 “He said, ‘No, father Abraham, but if one goes to them from the dead, they will repent.’ 31 “He said to him, ‘If they don’t listen [Marcion: didn't listen] to Moses and the prophets, neither will they be persuaded [Marcion: listen to one] if one rises [Marcion: comes back] from the dead.’” |
Tertullian, Against Marcion 4.34.4: [4] Dico enim illum condicionaliter nunc fecisse divortii prohibitionem, si ideo quis dimittat uxorem ut aliam ducat. Qui dimiserit, inquit, uxorem et aliam duxerit, adulterium commisit, et qui a marito dimissam duxerit, aeque adulter est, ex eadem utique causa dimissam qua non licet dimitti, ut alia ducatur; illicite enim dimissam pro indimissa ducens adulter est. / [4] I maintain, then, that there was a condition in the prohibition which He now made of divorce; the case supposed being, that a man put away his wife for the express purpose of marrying another. His words are: "Whosoever putteth away his wife, and marrieth another, committeth adultery; and whosoever marrieth her that is put away from her husband, also committeth adultery," ----"put away," that is, for the reason wherefore a woman ought not to be dismissed, that another wife may be obtained. For he who marries a woman who is unlawfully put away is as much of an adulterer as the man who marries one who is undivorced.
Tertullian, Against Marcion 4.34.9-12: [9] Facta igitur mentione Ioannis dominus, et utique successus exitus eius, illicitorum matrimoniorum et adulterii figura iaculatus est in Herodem, adulterum pronuntians etiam qui dimissam a viro duxerit, quo magis impietatem Herodis oneraret, qui non minus morte quam repudio dimissam a viro duxerat, et hoc fratre habente ex illa filiam, et vel eo nomine illicite, ex libidinis non ex legis instinctu, ac propterea propheten quoque assertorem legis occiderat. [10] Hoc mihi disseruisse proficiet etiam ad subsequens argumentum divitis apud inferos dolentis et pauperis in sinu Abrahae requiescentis. Nam et illud, quantum ad scripturae superficiem, subito propositum est, quantum ad intentionem sensus, et ipsum cohaeret mentioni Ioannis male tractati et suggillati Herodis male maritati, utriusque exitum deformans, Herodis tormenta et Ioannis refrigeria, ut iam audiret Herodes, Habent illic Moysen et prophetas, illos audiant. [11] Sed Marcion aliorsum cogit, scilicet ut utramque mercedem creatoris sive tormenti sive refrigerii apud inferos determinet eis positam qui legi et prophetis obedierint, Christi vero et dei sui caelestem definiat sinum et portum. Respondebimus ad haec, ipsa scriptura revincente oculos eius, quae ab inferis discernit Abrahae sinum pauperi. Aliud enim inferi, ut puto, aliud quoque Abrahae sinus. Nam et magnum ait intercidere regiones istas profundum et transitum utrinque prohibere. [12] Sed nec allevasset dives oculos, et quidem de longinquo, nisi in superiora, et de altitudinis longinquo per immensam illam distantiam sublimitatis et profunditatis. Unde apparet sapienti cuique, qui aliquando Elysios audierit, esse aliquam localem determinationem quae sinus dicta sit Abrahae ad rccipiendas animas filiorum eius, etiam ex nationibus, patris scilicet multarum nationum in Abrahae censum deputandarum, et ex eadem fide qua et Abraham deo credidit, nullo sub iugo legis nec in signo circumcisionis. / [9] The Lord having therefore made mention of John, and of course of the occurrence of his death, hurled His censure against Herod in the form of unlawful marriages and of adultery, pronouncing as an adulterer even the man who married a woman that had been put away from her husband. This he said in order the more severely to load Herod with guilt, who had taken his brother's wife, after she had been loosed from her husband not less by death than by divorce; who had been impelled thereto by his lust, not by the prescription of the (Levirate) law----for, as his brother had left a daughter, the marriage with the widow could not be lawful on that very account; and who, when the prophet asserted against him the law, had therefore put him to death. [10] The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham's bosom. For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. It sets forth in bold outline the end of both of them, the "torments" of Herod and the "comfort" of John, that even now Herod might hear that warning: "They have there Moses and the prophets, let them hear them." [11] Marcion, however, violently turns the passage to another end, and decides that both the torment and the comfort are retributions of the Creator reserved in the next life for those who have obeyed the law and the prophets; whilst he defines the heavenly bosom and harbour to belong to Christ and his own god. Our answer to this is, that the Scripture itself which dazzles his sight expressly distinguishes between Abraham's bosom, where the poor man dwells, and the infernal place of torment. "Hell" (I take it) means one thing, and "Abraham's bosom" another. "A great gulf" is said to separate those regions, and to hinder a passage from one to the other. [12] Besides, the rich man could not have "lifted up his eyes," and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth. It must therefore be evident to every man of intelligence who has ever heard of the Elysian fields, that there is some determinate place called Abraham's bosom, and that it is designed for the reception of the souls of Abraham's children, even from among the Gentiles (since he is "the father of many nations," which must be classed amongst his family), and of the same faith as that wherewithal he himself believed God, without the yoke of the law and the sign of circumcision.
Tertullian, Against Marcion 4.34.17: [17] Apud inferos autem de eis dictum est: Habent illic Moysen et prophetas, audiant illos, qui non credebant, vel qui nec omnino sic credebant, esse post mortem superbiae divitiarum et gloriae deliciarum supplicia annuntiata a Moyse et prophetis, decreta autem ab eo deo qui de thronis deponit dynastas, et de sterquilinis elevat inopes. Ita cum utrinque pronuntiationis diversitas competat creatori, non erit divinitatum statuenda distantia, sed ipsarum materiaram. / [17] Down in hell, however, it was said concerning them: "They have Moses and the prophets; let them hear them!"----event hose who did not believe them or at least did not sincerely believe that after death there were punishments for the arrogance of wealth and the glory of luxury, announced indeed by Moses and the prophets, but decreed by that God, who deposes princes from their thrones, and raiseth up the poor from dunghills. Since, therefore, it is quite consistent in the Creator to pronounce different sentences in the two directions of reward and punishment, we shall have to conclude that there is here no diversity of gods, but only a difference in the actual matters before us.
Epiphanius, Panarion 42.11.6: <μδ>. Περὶ τοῦ πλουσίου καὶ Λαζάρου τοῦ πτωχοῦ, ὅτι ἀπηνέχθη ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον τοῦ Ἀβραάμ. <με>. «Νῦν δὲ ὅδε παρακαλεῖται» ὁ αὐτὸς Λάζαρος. <μϚ>. Εἶπεν Ἀβραάμ «ἔχουσι Μωυσέα καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν, ἐπεὶ οὐδὲ τοῦ ἐγειρομένου ἐκ νεκρῶν ἀκούσουσιν». / 44. The story of the rich man, and that Lazarus the beggar was carried by the angels into Abraham's bosom. 45. 'But now he is comforted,' again meaning this same Lazarus. 46. Abraham said, 'They have Moses and the prophets; let them hear them, since neither will they hear him that is risen from the dead.'
Epiphanius, Panarion 42.11.17: <Σχόλιον> <μδ>. Περὶ τοῦ πλουσίου καὶ Λαζάρου τοῦ πτωχοῦ, ὅτι ἀπηνέχθη ὑπὸ τῶν ἀγγέλων εἰς τὸν κόλπον τοῦ Ἀβραάμ. <Ἔλεγχος> <μδ>. Ἰδού, καὶ ἐν ζῶσι καὶ μακαριζομένοις καὶ ἐν κληρονομίᾳ ἀναπαύσεως ὁ Ἀβραὰμ ὑπὸ τοῦ κυρίου ἐγκατελέχθη καὶ Λάζαρος ἐν κόλποις αὐτοῦ κατηξίωται. μηκέτι τοίνυν, Μαρκίων, τὸν Ἀβραὰμ βλασφήμει, τὸν ἐπιγνόντα τὸν ἑαυτοῦ δεσπότην καὶ εἰπόντα αὐτῷ «κύριε ὁ κρίνων πᾶσαν τὴν γῆν». ἰδοὺ γὰρ ὑπ' αὐτοῦ τοῦ κυρίου ἐμαρτυρήθη εἶναι δίκαιος καὶ οὐκ ἀλλότριος τῆς παρὰ τοῦ σωτῆρος ἐπαινουμένης ζωῆς. <Σχόλιον> <με>. «Νῦν δὲ ὅδε παρακαλεῖται» ὁ αὐτὸς Λάζαρος. <Ἔλεγχος> <με>. Εἰ παρακαλεῖται Λάζαρος ἐν κόλποις Ἀβραάμ, οὐκ ἐκτὸς τῆς παρακλήσεως τῆς ζωῆς ὑπάρχει ὁ Ἀβραάμ. <Σχόλιον> <μϚ>. Εἶπεν Ἀβραάμ «ἔχουσι Μωυσέα καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν, ἐπεὶ οὐδὲ τοῦ ἐγειρομένου ἐκ νεκρῶν ἀκούσουσιν». <Ἔλεγχος> <μϚ>. Οὐχ ὡς ἔτι ἐν τῷ κόσμῳ ὢν καὶ ὡς ἠπατημένος Ἀβραὰμ μαρτυρεῖ τῷ νόμῳ Μωυσέως καὶ τοῖς προφήταις οὐδὲ ὡς οὐκ εἰδὼς τὰ ἐκ τούτων ἀποβησόμενα, ἀλλὰ μετὰ τὸ ἐν πείρᾳ γενέσθαι τῆς ἐκεῖ ἀναπαύσεως. μετὰ γὰρ τελευτὴν μαρτυρεῖται ὑπὸ τοῦ σωτῆρος ἐν τῇ παραβολῇ τοῖς τοῦ νόμου δόγμασι καὶ προφητῶν τὴν σωτηρίαν κτησάμενος καὶ ταῦτα πρὸ τοῦ νόμου πράξας. ὁμοίως δὲ καὶ τοὺς μετὰ ταῦτα τὸν νόμον φυλάξαντας καὶ προφήταις ὑπακούσαντας εἰς τὸν κόλπον αὐτοῦ εἶναι καὶ εἰς τὴν ζωὴν μετ' αὐτοῦ ἀπιέναι· ὧν εἷς ἦν Λάζαρος, ὁ διὰ νόμου καὶ προφητῶν καταξιωθεὶς ζωτικοῦ κόλπου τῆς τοῦ Ἀβραὰμ μακαριότητος. / Scholion 44. The material about the rich man, and Lazarus the beggar's being carried by the angels into Abraham's bosom. (a) Elenchus 44. Observe! Abraham was included by the Lord among those who live and are blessed, and are in the inheritance of repose, and Lazarus was vouchsafed a place in his bosom! (b) Do not insult Abraham any more, Marcion, who recognized his own Master and said 'Lord, the judge of all the earth' to him. For see, it was testified by the Lord himself that Abraham is righteous, and no stranger to the life which is praised by the Saviour. Scholion 45. 'But now he is comforted,' again meaning Lazarus. Elenchus 45. If Lazarus is comforted in the bosom of Abraham, Abraham is not excluded from the comfort of life. Scholion 46. Abraham said, 'They have Moses and the prophets, let them hear them, for neither will they hear him who is risen from the dead.' (a) Elenchus 46. It is not as though Abraham were still in the world and were testifying to the Law of Moses and the prophets under some misapprehension, or that he does not know what comes of these; it is after he has experienced the repose there. (b) For it is testified by the Saviour in the parable that Abraham obtained salvation after death by the teachings of Law and prophets—and by practicing them before there was a Law! (c) And likewise, that those too who kept the Law after that, and obeyed the prophets, are in his bosom and depart to life with him. Of these Lazarus was one, who was vouchsafed the blessedness of Abraham's life-giving bosom through the Law and the prophets.
From Epiphanius, Panarion 42.11.17 (elenchus 56): Θαυμάσαι ἔστιν ἐπὶ τῇ ἀνοίᾳ τοῦ ματαιόφρονος, πῶς οὐχὶ νοεῖ ὅτι ἴση αὕτη ἡ μαρτυρία τυγχάνει τῇ τοῦ Λαζάρου τοῦ πτωχοῦ καὶ τῇ παραβολῇ τῶν μὴ συγχωρουμένων εἰς τὴν βασιλείαν εἰσελθεῖν· ὧν παραβολῶν τὰ λείψανα εἴασε καὶ οὐ παρέκοψεν.... δακτύλου δὲ ἐμβρεχομένου εἰς ὕδωρ μετὰ τὴν ἐντεῦθεν ἀπαλλαγὴν καὶ γλώσσης καταψυχομένης ὕδατι, ὡς ὁ πλούσιος ἔφη τῷ Ἀβραὰμ διὰ τὸν Λάζαρον.... / One can be amazed at the lame-brain's stupidity in not seeing that this testimony is equivalent to Lazarus the beggar's, and to the parable of those who are not allowed to enter the kingdom. He left the remains of these parables (in place) and did not falsify them.... But if a finger is dipped in water after departure from this life and a tongue is cooled with water—as the rich man said to Abraham on Lazarus' account....
From Epiphanius, Panarion 42.11.17 (elenchus 59): ...ἔλεγεν ὁ Ἀβραὰμ μετὰ τὴν τελευτήν, ὅτι ἔχουσι Μωυσέα καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν. / ...after his death, Abraham said, 'They have Moses and the prophets; let them hear them.'
Adamantius Dialogue, according to Dieter T. Roth (pages 379-380): 76,16–78,6 (2.10)—[Ad.] . . . ἄνθρωπός τις ἦν πλούσιος καὶ ἐνεδιδύσκετο πορφύραν καὶ βύσσον, εὐφραινόμενος καθ᾿ ἡμέραν λαμπρῶς. πτωχὸς δέ τις ὀνόματι Λάζαρος ἐβέβλητο εἰς τὸν πυλῶνα ᾑλκωμένος καὶ ἐπιθυμῶν χορτασθῆναι ἀπὸ τῶν πιπτόντων ἀπὸ τῆς τραπέζης τοῦ πλουσίου· ἀλλὰ καὶ οἱ κύνες ἐρχόμενοι ἔλειχον τὰ τραύματα αὐτοῦ. ἐγένετο ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι αὐτὸν ὑπὸ ἀγγέλων εἰς τὸν κόλπον Ἀβραάμ. ἀπέθανε δὲ καὶ ὁ πλούσιος καὶ ἐτάφη ἐν τῷ ᾅδῃ. ἐπάρας οὖν τοὺς ὀφθαλμοὺς αὐτοῦ, ὑπάρχων ἐν βασάνοις, ὁρᾷ Ἀβραὰμ ἀπὸ μακρόθεν καὶ Λάζαρον ἐν τῷ κόλπῷ αὐτοῦ, καὶ αὐτὸς φωνήσας εἶπεν· πάτερ Ἀβραάμ, ἐλέησόν με καὶ πέμψον Λάζαρον, ἵνα βάψῃ τὸ ἄκρον τοῦ δακτύλου ὕδατος καὶ καταψύξῃ τὴν γλῶσσάν μου, ὅτι ὀδυνῶμαι ἐν τῇ φλογὶ ταύτῃ. Ἀβραάμ δὲ εἶπεν· τέκνον, μνήσθητι ὅτι ἀπέλαβες σὺ τὰ ἀγαθά ἐν τῇ ζωῇ σου καὶ Λάζαρος ὁμοίως τὰ κακά. νῦν δὲ ὧδε141 παρακαλεῖται, σὺ δὲ ὀδυνᾶσαι. καὶ ἐπὶ πᾶσιν τούτοις μεταξὺ ὑμῶν καὶ ἡμῶν χάσμα μέγα ἐστήρικται, ὅπως οἱ ἐνταῦθα διαβῆναι πρὸς ὑμᾶς μὴ δύνωνται, μηδὲ ἐκεῖθεν ὧδε διαπερῶσιν. ἐρωτῶ οὖν σε, πάτερ, ἵνα πέμψῃς αὐτὸν εἰς τὴν οἰκίαν τοῦ πατρός μου· ἔχω γὰρ ἐκεῖ πέντε ἀδελφούς· ὅπως διαμαρτύρηται αὐτοῖς μὴ καὶ αὐτοὶ ἔλθωσιν εἰς τοῦτον τὸν τόπον τῆς βασάνου. λέγει αὐτῷ ἔχουσι Μωσέα καὶ τοὺς προφήτας, ἀκουσάτωσαν αὐτῶν. ὁ δὲ εἶπεν· οὐχί, πάτερ, ἀλλ᾿ ἐάν τις ἐκ νεκρῶν πορευθῇ πρὸς αὐτοὺς, μετανοήσουσιν. ὁ δὲ εἶπεν· εἰ Μωϋσέως καὶ τῶν προφητῶν οὐκ ἤκουσαν, οὐδ᾿ ἄν τις ἐκ νεκρῶν ἀπέλθῃ ἀκούσουσιν αὐτοῦ. | . . . Homo quidam erat dives, indutus purpura et bysso et in epulis cotidie laetabatur. Pauper autem quidam nomine Lazarus iacebat ad ianuam eius ulceribus repletus, desiderans saturari de micis, quae cadebant de mensa divitis: sed et canes venientes lingebant ulcera eius. Factum est autem, ut moreretur mendicus, et ablatus <est> ab angelis in sinum Abrahae. Mortuus est autem et dives est sepultus est in infernum. Elevans autem oculos suos, cum esset in tormentis, vidit Abraham de longe et Lazarum in sinu eius. Et ipse exclamans dixit: Pater Abraham, miserere mei et mitte Lazarum, ut intinguat summum digiti sui in aqua, ut refrigeret linguam meam, quia crucior in hac flamma. Abraham autem dixit: Fili, recordare quia recepisti bona in vita tua et Lazarus similiter mala: nunc autem hic requiescit, tu vero cruciaris. Et in his omnibus inter vos et nos chaos magnum confirmatum est, ut hi, qui hic sunt, ad vos venire non possunt, neque, qui ibi sunt, huc transire. Rogo ergo te, inquit, pater, ut mittas eum in domum patris mei—habeo enim quinque fratres—ut denuntiet eis, ne et ipsi veniant in hunc locum tormentorum. Dicit ei: Habent Moysen et prophetas, audient eos. At ille dixit: Non, pater, sed si quis a mortuis perrexerit ad illos, tunc poenitebunt. At ille dixit: si Moysen et prophetas non audierunt, neque, si aliquis a mortuis perrexerit, audient eum.