Chapter XX.—The apocryphal and spurious Scriptures of the Marcosians, with passages of the Gospels which they pervert.

1. Besides the above [misrepresentations], they adduce an unspeakable number of apocryphal and spurious writings, which they themselves have forged, to bewilder the minds of foolish men, and of such as are ignorant of the Scriptures of truth. Among other things, they bring forward that false and wicked story^29112911    [From the Protevangel of Thomas. Compare the curious work of Dominic Deodati, De Christo Græce loquente, p. 95. London, 1843.] which 345 relates that our Lord, when He was a boy learning His letters, on the teacher saying to Him, as is usual, “Pronounce Alpha,” replied [as He was bid], “Alpha.” But when, again, the teacher bade Him say, “Beta,” the Lord replied, “Do thou first tell me what Alpha is, and then I will tell thee what Beta is.” This they expound as meaning that He alone knew the Unknown, which He revealed under its type Alpha.

2. Some passages, also, which occur in the Gospels, receive from them a colouring of the same kind, such as the answer which He gave His mother when He was twelve years of age: “Wist ye not that I must be about My Father’s business?”^29122912    Luke ii. 49. Thus, they say, He announced to them the Father of whom they were ignorant. On this account, also, He sent forth the disciples to the twelve tribes, that they might proclaim to them the unknown God. And to the person who said to Him, “Good Master,”^29132913    Mark x. 17. He confessed that God who is truly good, saying, “Why callest thou Me good: there is One who is good, the Father in the heavens;”^29142914    Luke xviii. 18. and they assert that in this passage the Æons receive the name of heavens. Moreover, by His not replying to those who said to Him, “By what power doest Thou this?”^29152915    Matt. xxi. 23. but by a question on His own side, put them to utter confusion; by His thus not replying, according to their interpretation, He showed the unutterable nature of the Father. Moreover, when He said, “I have often desired to hear one of these words, and I had no one who could utter it,”^29162916    Taken from some apocryphal writing. they maintain, that by this expression “one” He set forth the one true God whom they knew not. Further, when, as He drew nigh to Jerusalem, He wept over it and said, “If thou hadst known, even thou, in this thy day, the things that belong unto thy peace, but they are hidden from thee,”^29172917    Luke xix. 42, loosely quoted. by this word “hidden” He showed the abstruse nature of Bythus. And again, when He said, “Come unto Me all ye that labour and are heavy laden, and I will give you rest, and learn of Me,”^29182918    Matt. xi. 28. He announced the Father of truth. For what they knew not, these men say that He promised to teach them.

3. But they adduce the following passage as the highest testimony,^29192919    The translator evidently read τῶν for τήν, in which case the rendering will be “proof of those most high,” but the Greek text seems preferable. and, as it were, the very crown of their system:—“I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to babes. Even so, my Father; for so it seemed good in Thy sight. All things have been delivered to Me by My Father; and no one knoweth the Father but the Son, or the Son but the Father, and he to whom the Son will reveal Him.”^29202920    Matt. xi. 25–27. In these words they affirm that He clearly showed that the Father of truth, conjured into existence by them, was known to no one before His advent. And they desire to construe the passage as if teaching that the Maker and Framer [of the world] was always known by all, while the Lord spoke these words concerning the Father unknown to all, whom they now proclaim.