(c) Rhodon, in Eusebius, Hist. Ec., V, 13. (MSG, 20:459.)
At this time Rhodon, a native of Asia, who, as he himself states, had been instructed at Rome by Tatian, with whom we have already become acquainted, wrote excellent books, and published among the rest one against the heresy of Marcion which, he says, was in his time divided into various [pg 105] sects; and he describes those who occasioned the division and refutes carefully the falsehood devised by each. But hear what he writes: “Therefore also they have fallen into disagreement among themselves, and maintain inconsistent opinions. For Apelles, one of their herd, priding himself on his manner of life and his age, acknowledged one principle [i.e., source of existence], but says that the prophecies were from an opposing spirit. And he was persuaded of the truth of this by the responses of a demoniac maiden named Philumene. But others hold to two principles, as does the mariner Marcion himself, among these are Potitus and Basiliscus. These, following the wolf of Pontus and, like him, unable to discover the divisions of things, became reckless, and without any proof baldly asserted two principles. Again, others of them drifted into worse error and assumed not only two, but three, natures. Of these Syneros is the leader and chief, as those say who defend his teaching.”
§ 24. Encratites
Asceticism is a wide-spread phenomenon in nearly all religions. It is to be found in apostolic Christianity. In the early Church it was regarded as a matter in the option of the Christian who was aiming at the religious life [see above, [§ 16]]. The characteristic of the Encratites was their insistence upon asceticism as essential to Christian living. They were therefore associated, and with abundant historical justification, with Gnosticism.
Additional source material: Clement of Alexandria, Strom., III, passim; Eusebius, Hist. Ec., IV, 29, cf. the many references in the notes to McGiffert's edition, PNF.
(a) Hippolytus, VIII, 13. (MSG, 16:3368.)
See above, [§ 19, c].
Others, however, styling themselves Encratites, acknowledge some things concerning God and Christ in like manner [pg 106] with the Church, but in respect to their mode of life they pass their time inflated with pride; thinking that by meats they glorify themselves, they abstain from animal food, are water drinkers, and, forbidding to marry, they devote the rest of their life to habits of asceticism.