unclean matter, and which scarcely could please God, even though it
were not altogether condemned.

Paul to the Colossians, 2, 18, greatly disapproves these angelic
forms of worship. For when men believe that they are pure and
righteous on account of such hypocrisy, they suppress the knowledge
of Christ, and suppress also the knowledge of God's gifts and
commandments. For God wishes us to use His gifts in a godly way.
And we might mention examples where certain godly consciences were
greatly disturbed on account of the lawful use of marriage. This
evil was derived from the opinions of monks superstitiously praising
celibacy [and proclaiming the married estate as a life that would be
a great obstacle to salvation, and full of sins]. Nevertheless we do
not find fault with temperance or continence, but we have said above
that exercises and mortifications of the body are necessary. We
indeed deny that confidence should be placed in certain observances,
as though they made righteous. And Epiphanies has elegantly said
that these observances ought to be praised dia tehn egkrateian kai
dia tehn politeian, i.e., for restraining the body or on account of
public morals; just as certain rites were instituted for instructing
the ignorant, and not as services that justify.

But it is not through superstition that our adversaries require
celibacy, for they know that chastity is not ordinarily rendered
[that at Rome, also in all their monasteries, there is nothing but
undisguised, unconcealed inchastity. Nor do they seriously intend to
lead chaste lives, but knowingly practise hypocrisy before the
people]. But they feign superstitious opinions, so as to delude the
ignorant. They are therefore more worthy of hatred than the
Encratites, who seem to have erred by show of religion; these