Chapter XIII

, _infra_, as pre-Christian sects.

Footnote 25:

Winwood Reade, _op. cit._ p. 244. Probably this is what is meant by Gibbon when he says (_Decline and Fall_, Bury’s ed. III. p. 153, n. 54) that no future bishop of Avila is likely to imitate Priscillian by turning heretic, because the income of the see is 20,000 ducats a year.

Footnote 26:

_Apostolical Constitutions_, Bk II. cc. 45, 46, 47. Harnack, _Expansion of Christianity_, Eng. ed. II. p. 98 n. 1, gives the date of this work as “middle of the 2nd century.” Duchesne, _op. cit._ p. 109, thinks it is derived from the _Didache_ which he puts not later than Trajan.

Footnote 27:

_Apost. Const._ Bk II. c. 26: “He (_i.e._ the bishop) is your ruler and governor; he is your king and potentate; he is next after God, your earthly divinity, who has a right to be honoured by you.”

Footnote 28:

Lucian, _Proteus Peregrinus_, _passim_; _Acts of Paul and Thekla_; _Acts of Peter of Alexandria_.

Footnote 29:

Clement of Rome, _First Epistle to the Corinthians_, c. 44.

Footnote 30:

So Irenaeus, _op. cit._ Bk I. c. 26, pp. 219, 220, Harvey, says it was the desire to become a διδάσκαλος or teacher that drove Tatian, once a hearer of Justin Martyr’s, into heresy. Hegesippus, _ubi cit._ _supra_, says that Thebuthis first corrupted the Church, on account of his not being made a bishop. For the same accusation in the cases of Valentinus and Marcion, see Chapters IX and XI, _infra_.

Footnote 31:

Celsus _apud_ Origen (_op. cit._ Bk III. cc. 10, 11) says: “Christians at first were few in number, and all held like opinions, but when they increased to a great multitude, they were divided and separated, each wishing to have his own individual party; for this was their object from the beginning”—a contention which Origen rebuts.

Footnote 32:

Thus in Egypt it was almost exclusively the lower classes which embraced Christianity at the outset. See Amélineau, “Les Actes Coptes du martyre de St Polycarpe” in _P.S.B.A._ vol. X. (1888), p. 392. Julian (_Cyr._ VI. p. 206) says that under Tiberius and Claudius there were no converts of rank.

Footnote 33:

Thus Cerinthus, who is made by tradition the opponent of St John, is said to have been a Jew and to have been trained in the doctrines of Philo at Alexandria (Theodoret, _Haer. Fab._ Bk II. § 3). Cf. Neander, _Ch. Hist._ (Eng. ed.) vol. II. pp. 42-47. Neander says the same thing about Basilides (_op. cit._ p. 47 and note) and Valentinus (p. 71), although it is difficult to discover any authority for the statement other than the Jewish features in their doctrines. There is more evidence for the statement regarding Marcus, the heresiarch and magician whom Irenaeus (_op. cit._ Bk I. c. 7) accuses of the seduction of Christian women, apparently in his own time, since the words of Marcus’ ritual, which the Bishop of Lyons quotes, are in much corrupted Hebrew, and the Jewish Cabala was used by him. Renan’s view (_Marc Aurèle_, pp. 139 _sqq._) that Christianity in Egypt never passed through the Judaeo-Christian stage may in part account for the desire of Jewish converts there to set up schools of their own.

Footnote 34:

For Marcion, see