Chapter 1. The Opinions of Hermogenes, by the Prescriptive Rule of Antiquity Shown to Be Heretical. Not Derived from Christianity, But from Heathen Philosophy. Some of the Tenets Mentioned
We are accustomed, for the purpose of shortening argument, to lay down the rule against heretics of the lateness of their date. For in as far as by our rule, priority is given to the truth, which also foretold that there would be heresies, in so far must all later opinions be prejudged as heresies, being such as were, by the more ancient rule of truth, predicted as (one day) to happen. Now, the doctrine of Hermogenes has this taint of novelty. He is, in short, a man living in the world at the present time; by his very nature a heretic, and turbulent withal, who mistakes loquacity for eloquence, and supposes impudence to be firmness, and judges it to be the duty of a good conscience to speak ill of individuals. Moreover, he despises God’s law in his painting, maintaining repeated marriages, alleges the law of God in defense of lust, and yet despises it in respect of his art. He falsifies by a twofold process — with his cautery and his pen. He is a thorough adulterer, both doctrinally and carnally, since he is rank indeed with the contagion of your marriage-hacks, and has also failed in cleaving to the rule of faith as much as the apostle’s own Hermogenes. However, never mind the man, when it is his doctrine which I question. He does not appear to acknowledge any other Christ as Lord, though he holds Him in a different way; but by this difference in his faith he really makes Him another being — nay, he takes from Him everything which is God, since he will not have it that He made all things of nothing. For, turning away from Christians to the philosophers, from the Church to the Academy and the Porch, he learned there from the Stoics how to place Matter (on the same level) with the Lord, just as if it too had existed ever both unborn and unmade, having no beginning at all nor end, out of which, according to him, the Lord afterwards created all things.
Chapter 2. Hermogenes, After a Perverse Induction from Mere Heretical Assumptions, Concludes that God Created All Things Out of Pre-Existing Matter
Our very bad painter has colored this his primary shade absolutely without any light, with such arguments as these: He begins with laying down the premiss, that the Lord made all things either out of Himself, or out of nothing, or out of something; in order that, after he has shown that it was impossible for Him to have made them either out of Himself or out of nothing, he might thence affirm the residuary proposition that He made them out of something, and therefore that that something was Matter. He could not have made all things, he says, of Himself; because whatever things the Lord made of Himself would have been parts of Himself; but He is not dissoluble into parts, because, being the Lord, He is indivisible, and unchangeable, and always the same. Besides, if He had made anything out of Himself, it would have been something of Himself. Everything, however, both which was made and which He made must be accounted imperfect, because it was made of a part, and He made it of a part; or if, again, it was a whole which He made, who is a whole Himself, He must in that case have been at once both a whole, and yet not a whole; because it behooved Him to be a whole, that He might produce Himself, and yet not a whole, that He might be produced out of Himself. But this is a most difficult position. For if He were in existence, He could not be made, for He was in existence already; if, however, he were not in existence He could not make, because He was a nonentity. He maintains, moreover, that He who always exists, does not come into existence, but exists for ever and ever. He accordingly concludes that He made nothing out of Himself, since He never passed into such a condition as made it possible for Him to make anything out of Himself. In like manner, he contends that He could not have made all things out of nothing — thus: He defines the Lord as a being who is good, nay, very good, who must will to make things as good and excellent as He is Himself; indeed it were impossible for Him either to will or to make anything which was not good, nay, very good itself. Therefore all things ought to have been made good and excellent by Him, after His own condition. Experience shows, however, that things which are even evil were made by Him: not, of course, of His own will and pleasure; because, if it had been of His own will and pleasure, He would be sure to have made nothing unfitting or unworthy of Himself. That, therefore, which He made not of His own will must be understood to have been made from the fault of something, and that is from Matter, without a doubt.